The Pleasures of Life Part 28

[3] Tennyson.

[4] Emerson.

[5] Morris.

[6] Coleridge.

[7] Goethe.

[8] Ruskin.

[9] Epictetus.

[10] From Sir M. S. Grant Duff's _A Winter in Syria_.

[11] Dante.

[12] Symonds.

CHAPTER XI.

RELIGION.

"For what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy G.o.d."--MICAH.

"Pure religion and undefiled is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."--JAMES I.

"The letter killeth, but the spirit giveth life."

2 CORINTHIANS.

CHAPTER XI.

RELIGION.

It would be quite out of place here to enter into any discussion of theological problems or to advocate any particular doctrines. Nevertheless I could not omit what is to most so great a comfort and support in sorrow and suffering, and a source of the purest happiness.

We commonly, however, bring together under this term two things which are yet very different: the religion of the heart, and that of the head. The first deals with conduct, and the duties of Man; the second with the nature of the supernatural and the future of the soul, being in fact a branch of knowledge.

Religion should be a strength, guide, and comfort, not a source of intellectual anxiety or angry argument. To persecute for religion's sake implies belief in a jealous, cruel, and unjust Deity. If we have done our best to arrive at the truth, to torment oneself about the result is to doubt the goodness of G.o.d, and, in the words of Bacon, "to bring down the Holy Ghost, instead of the likeness of a dove, in the shape of a raven."

"The letter killeth, but the spirit giveth life," and the first duty of religion is to form the highest possible conception of G.o.d.

Many a man, however, and still more many a woman, render themselves miserable on entering life by theological doubts and difficulties. These have reference, in ninety-nine cases out of a hundred, not to what we should do, but to what we should think. As regards action, conscience is generally a ready guide; to follow it is the real difficulty. Theology, on the other hand, is a most abstruse science; but as long as we honestly wish to arrive at truth we need not fear that we shall be punished for unintentional error. "For what," says Micah, "doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy G.o.d."

There is very little theology in the Sermon on the Mount, or indeed in any part of the Gospels; and the differences which keep us apart have their origin rather in the study than the Church. Religion was intended to bring peace on earth and goodwill toward men, and whatever tends to hatred and persecution, however correct in the letter, must be utterly wrong in the spirit.

How much misery would have been saved to Europe if Christians had been satisfied with the Sermon on the Mount!

Bokhara is said to have contained more than three hundred colleges, all occupied with theology, but ignorant of everything else, and it was probably one of the most bigoted and uncharitable cities in the world.

"Knowledge puffeth up, but charity edifieth."

We must not forget that

"He prayeth best who loveth best All things both great and small."

Theologians too often appear to agree that

"The awful shadow of some unseen power Floats, though unseen, among us"; [1]

and in the days of the Inquisition many must have sighed for the cheerful child-like religion of the Greeks, if they could but have had the Nymphs and Nereids, the Fays and Faeries, with Destiny and Fate, but without Jupiter and Mars.

Sects are the work of Sectarians. No truly great religious teacher, as Carlyle said, ever intended to found a new Sect.

Diversity of wors.h.i.+p, says a Persian proverb, "has divided the human race into seventy-two nations." From among all their dogmas I have selected one--"Divine Love." And again, "He needs no other rosary whose thread of life is strung with the beads of love and thought."

There is more true Christianity in some pagan Philosophers than in certain Christian theologians. Take, for instance, Plato, Marcus Aurelius, Epictetus, and Plutarch.

"Now I, Callicles," says Socrates, "am persuaded of the truth of these things, and I consider how I shall present my soul whole and undefiled before the judge in that day. Renouncing the honors at which the world aims, I desire only to know the truth, and to live as well as I can, and, when the time comes, to die. And, to the utmost of my power, I exhort all other men to do the same. And in return for your exhortation of me, I exhort you also to take part in the great combat, which is the combat of life, and greater than every other earthly conflict."

"As to piety toward the G.o.ds," says Epictetus, "you must know that this is the chief thing, to have right opinions about them, to think that they exist, and that they administer the All well and justly; and you must fix yourself in this principle (duty), to obey them, and to yield to them in everything which happens, and voluntarily to follow it as being accomplished by the wisest intelligence."

"Do not act," says Marcus Aurelius, "as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good....

"Since it is possible that thou mayest depart from life this very moment, regulate every act and thought accordingly. But to go away from among men, if there be G.o.ds, is not a thing to be afraid of, for the G.o.ds will not involve thee in evil; but if indeed they do not exist, or if they have no concern about human affairs, what is it to me to live in a universe devoid of G.o.ds, or devoid of Providence. But in truth they do exist, and they do care for human things, and they have put all the means in man's power to enable him not to fall into real evils. And as for the rest, if there was anything evil, they would have provided for this also, that it should be altogether in a man's power not to fall into it."

And Plutarch: "The G.o.dhead is not blessed by reason of his silver and gold, nor yet Almighty through his thunder and lightnings, but on account of knowledge and intelligence."

It is no doubt very difficult to arrive at the exact teaching of Eastern Moralists, but the same spirit runs through Oriental Literature. For instance, in the _Toy Cart_, when the wicked Prince wishes Vita to murder the Heroine, and says that no one would see him, Vita declares "All nature would behold the crime--the Genii of the Grove, the Sun, the Moon, the Winds, the Vault of Heaven, the firm-set Earth, the mighty Yama who judges the dead, and the conscious Soul."

Take even the most extreme type of difference. Is the man, says Plutarch, "a criminal who holds there are no G.o.ds; and is not he that holds them to be such as the superst.i.tious believe them, is he not possessed with notions infinitely more atrocious? I for my part would much rather have men say of me that there never was a Plutarch at all, nor is now, than to say that Plutarch is a man inconstant, fickle, easily moved to anger, revengeful for trifling provocations, vexed at small things."

There is no doubt a tone of doubting sadness in Roman moralists, as in Hadrian's dying lines to his soul--

"Animula, vagula, blandula Hospes, comesque corporis Qua nunc abibis in loca: Pallidula, rigida, nudula, Nec, ut soles, dabis jocos."

The same spirit indeed is expressed in the epitaph on the tomb of the Duke of Buckingham in Westminster Abbey--

"Dubius non improbus vixi Incertus morior, non perturbatus; Humanum est nescire et errare, Deo confido Omnipotenti benevolentissimo: Ens entium miserere mei."

Many things have been mistaken for religion, selfishness especially, but also fear, hope, love of music, of art, of pomp; scruples often take the place of love, and the glory of heaven is sometimes made to depend upon precious stones and jewelry. Many, as has been well said, run after Christ, not for the miracles, but for the loaves.