It ought to be the pleasantest portion of our business in these lectures. Some small pieces of it, itis true, may be painful, or may show human nature in a pathetic light, but it will be mainlypleasant, because the best fruits of religious experience are the best things that history has to show.
They have always been esteemed8 so; here if anywhere is the genuinely strenuous9 life; and to call tomind a succession of such examples as I have lately had to wander through, though it has beenonly in the reading of them, is to feel encouraged and uplifted and washed in better moral air.
The highest flights of charity, devotion, trust, patience, bravery to which the wings of humannature have spread themselves have been flown for religious ideals. I can do no better than quote,as to this, some remarks which Sainte-Beuve in his History of Port-Royal makes on the results ofconversion or the state of grace.
"Even from the purely10 human point of view," Sainte-Beuve says, "the phenomenon of grace muststill appear sufficiently11 extraordinary, eminent12, and rare, both in its nature and in its effects, todeserve a closer study. For the soul arrives thereby13 at a certain fixed14 and invincible15 state, a statewhich is genuinely heroic, and from out of which the greatest deeds which it ever performs areexecuted. Through all the different forms of communion, and all the diversity of the means whichhelp to produce this state, whether it be reached by a jubilee16, by a general confession17, by a solitaryprayer and effusion, whatever in short to be the place and the occasion, it is easy to recognize thatit is fundamentally one state in spirit and fruits. Penetrate18 a little beneath the diversity ofcircumstances, and it becomes evident that in Christians19 of different epochs it is always one andthe same modification20 by which they are affected21: there is veritably a single fundamental andidentical spirit of piety22 and charity, common to those who have received grace; an inner statewhich before all things is one of love and humility23, of infinite confidence in God, and of severityfor one's self, accompanied with tenderness for others. The fruits peculiar24 to this condition of thesoul have the same savor25 in all, under distant suns and in different surroundings, in Saint Teresa ofAvila just as in any Moravian brother of Herrnhut."[143]
[143] Sainte-Beuve: Port-Royal, vol. i. pp. 95 and 106, abridged26.
Sainte-Beuve has here only the more eminent instances of regeneration in mind, and these are ofcourse the instructive ones for us also to consider. These devotees have often laid their course sodifferently from other men that, judging them by worldly law, we might be tempted27 to call themmonstrous aberrations28 from the path of nature. I begin therefore by asking a general psychologicalquestion as to what the inner conditions are which may make one human character differ soextremely from another.
I reply at once that where the character, as something distinguished29 from the intellect, isconcerned, the causes of human diversity lie chiefly in our differing susceptibilities of emotionalexcitement, and in the different impulses and inhibitions which these bring in their train. Let memake this more clear.
Speaking generally, our moral and practical attitude, at any given time, is always a resultant oftwo sets of forces within us, impulses pushing us one way and obstructions30 and inhibitions holding us back. "Yes! yes!" say the impulses; "No! no!" say the inhibitions. Few people who have notexpressly reflected on the matter realize how constantly this factor of inhibition is upon us, how itcontains and moulds us by its restrictive pressure almost as if we were fluids pent within the cavityof a jar. The influence is so incessant31 that it becomes subconscious32. All of you, for example, sithere with a certain constraint33 at this moment, and entirely34 without express consciousness of thefact, because of the influence of the occasion. If left alone in the room, each of you would probablyinvoluntarily rearrange himself, and make his attitude more "free and easy." But proprieties35 andtheir inhibitions snap like cobwebs if any great emotional excitement supervenes. I have seen adandy appear in the street with his face covered with shaving-lather because a house across theway was on fire; and a woman will run among strangers in her nightgown if it be a question ofsaving her baby's life or her own. Take a self-indulgent woman's life in general. She will yield toevery inhibition set by her disagreeable sensations, lie late in bed, live upon tea or bromides, keepindoors from the cold. Every difficulty finds her obedient to its "no." But make a mother of her,and what have you? Possessed36 by maternal37 excitement, she now confronts wakefulness, weariness,and toil38 without an instant of hesitation39 or a word of complaint. The inhibitive40 power of pain overher is extinguished wherever the baby's interests are at stake. The inconveniences which thiscreature occasions have become, as James Hinton says, the glowing heart of a great joy, andindeed are now the very conditions whereby the joy becomes most deep.
This is an example of what you have already heard of as the "expulsive power of a higheraffection." But be the affection high or low, it makes no difference, so long as the excitement itbrings be strong enough. In one of Henry Drummond's discourses41 he tells of an inundation42 in Indiawhere an eminence44 with a bungalow45 upon it remained unsubmerged, and became the refuge of anumber of wild animals and reptiles46 in addition to the human beings who were there. At a certainmoment a royal Bengal tiger appeared swimming towards it, reached it, and lay panting like a dogupon the ground in the midst of the people, still possessed by such an agony of terror that one ofthe Englishmen could calmly step up with a rifle and blow out its brains. The tiger's habitualferocity was temporarily quelled47 by the emotion of fear, which became sovereign, and formed anew centre for his character.
Sometimes no emotional state is sovereign, but many contrary ones are mixed together. In thatcase one hears both "yeses" and "noes," and the "will" is called on then to solve the conflict. Takea soldier, for example, with his dread49 of cowardice50 impelling51 him to advance, his fears impellinghim to run, and his propensities52 to imitation pushing him towards various courses if his comradesoffer various examples. His person becomes the seat of a mass of interferences; and he may for atime simply waver, because no one emotion prevails. There is a pitch of intensity53, though, which,if any emotion reach it, enthrones that one as alone effective and sweeps its antagonists54 and alltheir inhibitions away. The fury of his comrades' charge, once entered on, will give this pitch ofcourage to the soldier; the panic of their rout55 will give this pitch of fear. In these sovereignexcitements, things ordinarily impossible grow natural because the inhibitions are annulled57. Their"no! no!" not only is not heard, it does not exist. Obstacles are then like tissue-paper hoops58 to thecircus rider--no impediment; the flood is higher than the dam they make.
"Lass sie betteln gehn wenn sie hungrig sind!" cries the grenadier, frantic59 over his Emperor'scapture, when his wife and babes are suggested; and men pent into a burning theatre have beenknown to cut their way through the crowd with knives.[144]
[144] "'Love would not be love,' says Bourget, 'unless it could carry one to crime.' And so onemay say that no passion would be a veritable passion unless it could carry one to crime." (Sighele:
Psychollogie des sectes, p. 136.) In other words, great passions annul56 the ordinary inhibitions setby "conscience." And conversely, of all the criminal human beings, the false, cowardly, sensual, orcruel persons who actually live, there is perhaps not one whose criminal impulse may not be atsome moment overpowered by the presence of some other emotion to which his character is alsopotentially liable, provided that other emotion be only made intense enough. Fear is usually themost available emotion for this result in this particular class of persons. It stands for conscience,and may here be classed appropriately as a "higher affection." If we are soon to die, or if webelieve a day of judgment7 to be near at hand, how quickly do we put our moral house in order--wedo not see how sin can evermore exert temptation over us! Old-fashioned hell-fire Christianitywell knew how to extract from fear its full equivalent in the way of fruits for repentance60, and itsfull conversion3 value.
One mode of emotional excitability is exceedingly important in the composition of the energeticcharacter, from its peculiarly destructive power over inhibitions. I mean what in its lower form ismere irascibility, susceptibility to wrath61, the fighting temper; and what in subtler ways manifestsitself as impatience62, grimness, earnestness, severity of character. Earnestness means willingness tolive with energy, though energy bring pain. The pain may be pain to other people or pain to one'sself--it makes little difference; for when the strenuous mood is on one, the aim is to breaksomething, no matter whose or what. Nothing annihilates63 an inhibition as irresistibly64 as anger doesit; for, as Moltke says of war, destruction pure and simple is its essence. This is what makes it soinvaluable an ally of every other passion. The sweetest delights are trampled65 on with a ferociouspleasure the moment they offer themselves as checks to a cause by which our higher indignationsare elicited66. It costs then nothing to drop friendships, to renounce67 long-rooted privileges andpossessions, to break with social ties. Rather do we take a stern joy in the astringency68 anddesolation; and what is called weakness of character seems in most cases to consist in theinaptitude for these sacrificial moods, of which one's own inferior self and its pet softnesses mustoften be the targets and the victims.[145]
[145] Example: Benjamin Constant was often marveled at as an extraordinary instance ofsuperior intelligence with inferior character. He writes (Journal, Paris, 1895, p. 56), "I am tossedand dragged about by my miserable69 weakness. Never was anything so ridiculous as my indecision.
Now marriage, now solitude70; now Germany, now France hesitation upon hesitation, and allbecause at bottom I am UNABLE TO GIVE UP ANYTHING." He can't "get mad" at any of hisalternatives; and the career of a man beset71 by such an all-round amiability72 is hopeless.
So far I have spoken of temporary alterations74 produced by shifting excitements in the sameperson. But the relatively75 fixed differences of character of different persons are explained in aprecisely similar way. In a man with a liability to a special sort of emotion, whole ranges of inhibition habitually76 vanish, which in other men remain effective, and other sorts of inhibition taketheir place. When a person has an inborn77 genius for certain emotions, his life differs strangely fromthat of ordinary people, for none of their usual deterrents78 check him. Your mere5 aspirant79 to a typeof character, on the contrary, only shows, when your natural lover, fighter, or reformer, with whomthe passion is a gift of nature, comes along, the hopeless inferiority of voluntary to instinctiveaction. He has deliberately80 to overcome his inhibitions; the genius with the inborn passion seemsnot to feel them at all; he is free of all that inner friction81 and nervous waste. To a Fox, a Garibaldi,a General Booth, a John Brown, a Louise Michel, a Bradlaugh, the obstacles omnipotent82 overthose around them are as if non-existent. Should the rest of us so disregard them, there might bemany such heroes, for many have the wish to live for similar ideals, and only the adequate degreeof inhibition-quenching fury is lacking.[146]
[146] The great thing which the higher excitabilities give is COURAGE; and the addition orsubtraction of a certain amount of this quality makes a different man, a different life. Variousexcitements let the courage loose. Trustful hope will do it; inspiring example will do it; love willdo it, wrath will do it. In some people it is natively so high that the mere touch of danger does it,though danger is for most men the great inhibitor of action. "Love of adventure" becomes in suchpersons a ruling passion. "I believe," says General Skobeleff, "that my bravery is simply thepassion and at the same time the contempt of danger. The risk of life fills me with an exaggeratedrapture. The fewer there are to share it, the more I like it. The participation83 of my body in the eventis required to furnish me an adequate excitement. Everything intellectual appears to me to bereflex; but a meeting of man to man, a duel84, a danger into which I can throw myself headforemost,attracts me, moves me, intoxicates85 me. I am crazy for it, I love it, I adore it. I run after danger asone runs after women; I wish it never to stop. Were it always the same, it would always bring me anew pleasure.
When I throw myself into an adventure in which I hope to find it, my heart palpitates with theuncertainty; I could wish at once to have it appear and yet to delay. A sort of painful and deliciousshiver shakes me; my entire nature runs to meet the peril86 with an impetus87 that my will would invain try to resist. (Juliette Adam: Le General Skobeleff, Nouvelle Revue, 1886, abridged.)Skobeleff seems to have been a cruel egoist; but the disinterested88 Garibaldi, if one may judge byhis "Memorie," lived in an unflagging emotion of similar danger-seeking excitement.
The difference between willing and merely wishing, between having ideals that are creative andideals that are but pinings and regrets, thus depends solely89 either on the amount of steam-pressurechronically driving the character in the ideal direction, or on the amount of ideal excitementtransiently acquired. Given a certain amount of love, indignation, generosity90, magnanimity,admiration, loyalty91, or enthusiasm of self-surrender, the result is always the same. That whole raftof cowardly obstructions, which in tame persons and dull moods are sovereign impediments toaction, sinks away at once. Our conventionality,[147] our shyness, laziness, and stinginess, ourdemands for precedent92 and permission, for guarantee and surety, our small suspicions, timidities,despairs, where are they now? Severed93 like cobwebs, broken like bubbles in the sun-"Wo sind die Sorge nun43 und Noth Die mich noch gestern wollt' erschlaffen? Ich scham' michdess' im Morgenroth."The flood we are borne on rolls them so lightly under that their very contact is unfelt. Set free ofthem, we float and soar and sing. This auroral94 openness and uplift gives to all creative ideal levelsa bright and caroling quality, which is nowhere more marked than where the controlling emotion isreligious. "The true monk," writes an Italian mystic, "takes nothing with him but his lyre."[147] See the case on p. 69, above, where the writer describes his experiences of communionwith the Divine as consisting "merely in the TEMPORARY OBLITERATION95 OF THECONVENTIONALITIES which usually cover my life."We may now turn from these psychological generalities to those fruits of the religious statewhich form the special subject of our present lecture. The man who lives in his religious centre ofpersonal energy, and is actuated by spiritual enthusiasms, differs from his previous carnal self inperfectly definite ways.
The new ardor96 which burns in his breast consumes in its glow the lower "noes" which formerlybeset him, and keeps him immune against infection from the entire groveling portion of his nature.
Magnanimities once impossible are now easy; paltry97 conventionalities and mean incentives98 oncetyrannical hold no sway. The stone wall inside of him has fallen, the hardness in his heart hasbroken down. The rest of us can, I think, imagine this by recalling our state of feeling in thosetemporary "melting moods" into which either the trials of real life, or the theatre, or a novelsometimes throws us. Especially if we weep! For it is then as if our tears broke through aninveterate inner dam, and let all sorts of ancient peccancies and moral stagnancies drain away,leaving us now washed and soft of heart and open to every nobler leading. With most of us thecustomary hardness quickly returns, but not so with saintly persons. Many saints, even as energeticones as Teresa and Loyola, have possessed what the church traditionally reveres99 as a special grace,the so-called gift of tears. In these persons the melting mood seems to have held almostuninterrupted control. And as it is with tears and melting moods, so it is with other exaltedaffections. Their reign48 may come by gradual growth or by a crisis; but in either case it may have"come to stay."At the end of the last lecture we saw this permanence to be true of the general paramountcy100 ofthe higher insight, even though in the ebbs101 of emotional excitement meaner motives102 mighttemporarily prevail and backsliding might occur. But that lower temptations may remaincompletely annulled, apart from transient emotion and as if by alteration73 of the man's habitualnature, is also proved by documentary evidence in certain cases. Before embarking103 on the generalnatural history of the regenerate104 character, let me convince you of this curious fact by one or twoexamples. The most numerous are those of reformed drunkards. You recollect105 the case of Mr.
Hadley in the last lecture; the Jerry McAuley Water Street Mission abounds106 in similar instances.
[148] You also remember the graduate of Oxford107, converted at three in the afternoon, and gettingdrunk in the hay-field the next day, but after that permanently108 cured of his appetite. "From thathour drink has had no terrors for me: I never touch it, never want it. The same thing occurred withmy pipe. . . . the desire for it went at once and has never returned. So with every known sin, thedeliverance in each case being permanent and complete. I have had no temptations sinceconversion."[148] Above, p. 200. "The only radical109 remedy I know for dipsomania is religiomania," is asaying I have heard quoted from some medical man.
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expectancy
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| n.期望，预期，（根据概率统计求得）预期数额 | |
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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conversion
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| n.转化，转换，转变 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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attain
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| vt.达到，获得，完成 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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purely
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| adv.纯粹地，完全地 | |
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sufficiently
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| adv.足够地，充分地 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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thereby
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| adv.因此，从而 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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jubilee
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| n.周年纪念；欢乐 | |
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confession
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| n.自白，供认，承认 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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modification
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| n.修改，改进，缓和，减轻 | |
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affected
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| adj.不自然的，假装的 | |
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piety
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| n.虔诚，虔敬 | |
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humility
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| n.谦逊，谦恭 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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abridged
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| 削减的，删节的 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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aberrations
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| n.偏差( aberration的名词复数 )；差错；脱离常规；心理失常 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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obstructions
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| n.障碍物( obstruction的名词复数 )；阻碍物；阻碍；阻挠 | |
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incessant
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| adj.不停的，连续的 | |
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subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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hesitation
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| n.犹豫，踌躇 | |
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inhibitive
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| a.起抑制作用的 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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inundation
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| n.the act or fact of overflowing | |
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nun
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| n.修女，尼姑 | |
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eminence
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| n.卓越，显赫；高地，高处；名家 | |
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bungalow
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| n.平房，周围有阳台的木造小平房 | |
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reptiles
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| n.爬行动物，爬虫( reptile的名词复数 ) | |
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quelled
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| v.（用武力）制止，结束，镇压( quell的过去式和过去分词 ) | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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cowardice
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| n.胆小，怯懦 | |
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impelling
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| adj.迫使性的，强有力的v.推动、推进或敦促某人做某事( impel的现在分词 ) | |
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propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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antagonists
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| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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annul
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| v.宣告…无效，取消，废止 | |
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annulled
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| v.宣告无效( annul的过去式和过去分词 )；取消；使消失；抹去 | |
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hoops
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| n.箍( hoop的名词复数 )；（篮球）篮圈；（旧时儿童玩的）大环子；（两端埋在地里的）小铁弓 | |
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frantic
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| adj.狂乱的，错乱的，激昂的 | |
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repentance
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| n.懊悔 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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impatience
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| n.不耐烦，急躁 | |
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annihilates
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| n.（彻底）消灭( annihilate的名词复数 )；使无效；废止；彻底击溃v.（彻底）消灭( annihilate的第三人称单数 )；使无效；废止；彻底击溃 | |
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64
irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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65
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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elicited
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| 引出，探出( elicit的过去式和过去分词 ) | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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astringency
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| n.收敛性，严酷 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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beset
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| v.镶嵌；困扰，包围 | |
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amiability
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| n.和蔼可亲的，亲切的，友善的 | |
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alteration
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| n.变更，改变；蚀变 | |
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alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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relatively
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| adv.比较...地，相对地 | |
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habitually
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| ad.习惯地，通常地 | |
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inborn
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| adj.天生的，生来的，先天的 | |
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deterrents
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| 制止物( deterrent的名词复数 ) | |
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aspirant
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| n.热望者；adj.渴望的 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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friction
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| n.摩擦，摩擦力 | |
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omnipotent
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| adj.全能的，万能的 | |
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participation
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| n.参与，参加，分享 | |
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duel
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| n./v.决斗；(双方的)斗争 | |
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85
intoxicates
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| 使喝醉（intoxicate的第三人称单数形式） | |
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peril
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| n.(严重的)危险；危险的事物 | |
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impetus
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| n.推动，促进，刺激；推动力 | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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solely
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| adv.仅仅，唯一地 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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loyalty
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| n.忠诚，忠心 | |
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precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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auroral
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| adj.曙光的；玫瑰色的 | |
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obliteration
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| n.涂去，删除；管腔闭合 | |
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ardor
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| n.热情，狂热 | |
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paltry
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| adj.无价值的，微不足道的 | |
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incentives
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| 激励某人做某事的事物( incentive的名词复数 )； 刺激； 诱因； 动机 | |
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reveres
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| v.崇敬，尊崇，敬畏( revere的第三人称单数 ) | |
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paramountcy
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| n.最高权威 | |
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ebbs
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| 退潮( ebb的名词复数 )； 落潮； 衰退 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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103
embarking
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| 乘船( embark的现在分词 )； 装载； 从事 | |
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104
regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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106
abounds
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| v.大量存在，充满，富于( abound的第三人称单数 ) | |
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107
Oxford
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| n.牛津（英国城市） | |
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108
permanently
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| adv.永恒地，永久地，固定不变地 | |
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radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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