第74章 Lecture XIX(2)

The strength of these aesthetic sentiments makes it rigorously impossible, it seems to me, that Protestantism, however superior in spiritual profundity it may be to Catholicism, should at the present day succeed in making many converts from the more venerable ecclesiasticism. The latter offers a so much richer pasturage and shade to the fancy, has so many cells with so many different kinds of honey, is so indulgent in its multiform appeals to human nature, that Protestantism will always show to Catholic eyes the almshouse physiognomy. The bitter negativity of it is to the Catholic mind incomprehensible. To intellectual Catholics many of the antiquated beliefs and practices to which the Church gives countenance are, if taken literally, as childish as they are to Protestants. But they are childish in the pleasing sense of "childlike"--innocent and amiable, and worthy to be smiled on in consideration of the undeveloped condition of the dear people's intellects. To the Protestant, on the contrary, they are childish in the sense of being idiotic falsehoods. He must stamp out their delicate and lovable redundancy, leaving the Catholic to shudder at his literalness.

He appears to the latter as morose as if he were some hard-eyed, numb, monotonous kind of reptile. The two will never understand each other--their centres of emotional energy are too different.

Rigorous truth and human nature's intricacies are always in need of a mutual interpreter.[305] So much for the aesthetic diversities in the religious consciousness.

[305] 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 devote, her definite "exercises," and her definitely recognized social pose in the organization.

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 transfigured 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 indestructible 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.[306] 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.

[306] Above, p. 354 ff.

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 sentiment. 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 complete decay of the practice of confession in Anglo-Saxon communities 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 satisfaction. 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.[307]

[307] A fuller discussion of confession is contained in the excellent work by Frank Granger: The Soul of a Christian, London, 1900, ch. xii.

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 recovery of sick people. As regards prayers for the sick, if any medical fact can be considered to stand firm, it is that in certain environments 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.