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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

LEX ORANDI

BY THE SAME AUTHOR.

IROVa et IDeteta : Informal Meditations. Crown
8vo, 5s. net.
1Bar5 Saultige : a Selection of Meditations and
Studies. Crown 8vo, 5s. net.
Gbe Jfaltb Of tbe dlMlUOtlB: a Selection of
Past Essays. Two Series. Crown 8vo, 5s. net
each.

LONGMANS, GREEN, AND CO.
39 PATERNOSTER ROW, LONDON
NEW YORK AND BOMBAY

LEX ORANDI

PRAYER AND CREED

GEORGE TYRRELL, S.J.
AUTHOR OF " HARD SAYINGS," " NOVA ET VETERA," ETC.

Do men gather grapes of thorns, or figs
of thistles? A good tree cannot bring
forth evil fruit, neither can an evil tree
bring forth good fruit.

LONGMANS, GREEN, AND CO.
3 PATERNOSTER ROW, LONDON
NEW YORK AND BOMBAY
1903

1WMI ©bstat: Alex. Charnley, S.J. Censor Deputatus.
Jmprimatur :
•f. FRANCISCUS, Episc. Southwanensis.

Religion's all or nothing ; it's no mere smile
O' contentment, sigh of aspiration, sir —
No quality o' the finelier tempered clay
Like its whiteness or its lightness ; rather, stuff
O' the very stuff; life of life, and self of self.
I tell you, men wont notice. When they do,
They'll understand.
Robert Browning.

INTRODUCTION.

Truth can and ought to be approached
from many sides ; it is not different because
these aspects and approaches.vare different.
The same city will offer as many distinct
views to the sketcher as there are points
in the surrounding horizon ; but by no
summing together of these sketches can
we bring the whole within the compass
-of a single inward gaze. Religion too can
be set before us under different present
ments, all true in their way, but none, nor
all together, exhaustive of the reality. We
can recognise under various descriptions
a face that we have once seen ; but if we
have never seen it, no description can bring
its full individuality home to us. Yet it will
aid us greatly in our search for it ; and
b

INTRODUCTION

similarly any new description of religion will
help us to find it whether in ourselves or
outside ourselves ; or if we have found it,
will assure us in our possession of it.
The theological apologist aims at recon
ciling theology proper (that is, the logically
connected statement and analysis of revealed
truth) with the rest of our knowledge,
through the middle-term of an infallible
revelation. When he has established this
latter fact by reason, and when the dogmatic
theologian has built up his system on the
foundation thus given him, we are presented
with the purely intellectual aspect of religion
as claiming a mental assent proportioned
to the force of the general argument.
Such an assent however is infinitely
weaker and lower than the assent of faith.
But the apologist can go a step further and
show also by reason that the assent of faith
is a duty — a rationabile obsequium. Further
than this mere reasoning cannot go.
Allow this scientific and objectively valid
proof of religion to be as perfect a demon
stration as such matters admit of ; yet

INTRODUCTION

when presented to this man or that, it will
either be rejected altogether or else lie
heavily on his mind as an undigested
difficulty, until the truth be voluntarily
appropriated by him through an act of faith.
For the truths of religion like those of
history and physical science are directed
to life as their end. We accept even these
latter only because they explain and fit in
with the life that we live, and offer means
of its expansion ; because they enable us
to understand and master our physical and
social environment and to appropriate its
resources. Had they no direct or indirect
bearing upon the interests of our temporal
life, or were that bearing wholly obscured,
or misconceived as adverse, then no demon
stration could force them on our acceptance ;
they would be merely curious riddles waiting
solution. And the demonstrated truths of
religion are no more than this to a man until
he see their bearing upon his life, or upon
certain elements of his life, which they
promise to foster and develope ; until they
offer to him the mastery of a spiritual world

INTRODUCTION

whose wealth he desires to appropriate.
If the life to which they point be to him
in every way uncongenial, strange and
violent, their hold on his intellect will be
purely external ; he will be puzzled, not
convinced. It is not enough therefore for the apologist
to connect the truths of theology with the
truths of history and science ; he must go
on to connect the life of religion with the
rest of our life, and to show that the latter
demands the former. This is to some extent
the aim of that " affective " apologetic which
appeals to the will and affections by
enlarging on the beauties and utilities of
religion, on the contentment and happiness
that accompany a life of faith and love.
But this appeal is but a seduction and
temptation, a source of bias and prejudice,
unless it can be further shown that, under
certain conditions and limitations, utility is
dependent upon truth ; that if beliefs react
fruitfully upon life it is because they have
first been shaped by life as instruments for
its own advancement; that no belief can

INTRODUCTION

be universally and perpetually useful unless
it also be true ; and finally that, in the case
of the Christian creed, the experience of the
Christian " orbis terrarum " offers a criterion
as to such universal and perpetual useful
ness. The present volume runs more or less
upon these lines.
Two silent assumptions underlying its
whole contention must here be brought into
clear recognition, lest the entire structure
prove a castle in the air, compact but
baseless.

I.
First, it is assumed that as in the concrete
simplicity of man's spiritual nature we may
usefully distinguish an aesthetic, a scientific,
a moral sense, so also we must distinguish a
religious sense whose developments, healthy
or unhealthy, furnish an experimental criterion
of belief, one whose verdict is often not less
considerable than that of a strictly intellectual
criterion. In thus making a certain sort of

INTRODUCTION

life one of the tests of truth, we assume
that such a life is an admitted and easily
recognisable fact. There can of course be
no more question of a separate religious
"faculty" in the old sense, than of a separate
moral faculty. Our conscious life viewed on
the one side presents the unbroken continuity
and rich simplicity of a progressively accu
mulating apprehension of the world we live
in ; and on the other, of a progressive
adaptation of our total practical and volitional
attitude in regard to the world so appre
hended. Only for convenience of thought do
we break this really unbroken life and move
ment into various components. When we
give man a " moral sense " we mean that his
love of what is right in conduct (personal,
social or political) is not reducible to his
animal self-love, to his instinct of physical
self-preservation, but is an independent and
higher co-factor of his life. Similarly as to
his love of truth or of beauty, i.e. his scientific
and his aesthetic sense. These all are con
ceived as distinct apprehensions, loves, and
interests of his spiritual nature, not reducible

INTRODUCTION

to one another, but harmoniously coordinated
in one and the same life or movement.
We may ask (i) : Is there then a "religious
sense " reducible to none of these ? and if so
(ii) What is its place in this coordination ?
(i)
Is religion merely, as it is undoubtedly
in its more primitive forms, a means to
temporal ends, to personal protection and
advantage, or to social and national pros
perity ? In that case no special sense, no
special love is required. God is simply
viewed as one of the agencies we have to
consider in our struggle for physical existence.
Is God simply a necessity of the mind, a
sine qua non of our philosophical account of
the universe ? As such He satisfies our love
of truth, our scientific sense.
Is religion, as it is according to Aristotle,
simply a department of justice or duty ? or
is it simply subservient to good conduct in
providing new motives and sanctions ? There
are many whose religion is part of their
general propriety ; who are religious because

INTRODUCTION

they are moral, rather than conversely ; or
who use their religion as a prop for their
morals. So far, the moral sense suffices,
nor is any special " religious sense " required.
Or, finally, is religion simply an aesthetic
necessity ; something needed for the refine
ment and beautifying of life, a golden halo
of illusion framing the world of prosaic fact ?
It is indeed all that, as the Chateaubriands
tell us ; but is it no more ?
One answer suggests that the religious
sense is more than the moral or the scientific
or the aesthetic sense only because it is their
sum-total ; it is the sense and desire of the
Ideal in all these three departments ; it is
the disinterested self-sacrificing love and
service of the good, the fair and the true.
" God " were thus but the personification of
this endlessly unfolding and receding Ideal
for whose realisation we hunger in the
measure that we put off the animal and
put on the spiritual. He would be a mere
symbol of all the still undeveloped possi
bilities of goodness latent in the human soul.
Our striving and yearning towards Him

INTRODUCTION

would be as that of a child towards its own
manhood, towards what it hopes to be in
some far future. In other words our hunger
would be for "the divine," rather than for
God, — for " the divine " in our own inward
character and aspirations, and in the world
around us so far as it could be shaped by
our labour.
But even were this essentially endless
labour to be accomplished man could never
say : " I have found Him whom my soul
loveth, I will hold Him and will not let Him
go ; " for he would hold, not the Creator but
the creature ; not the Infinite but the finite,
albeit illumined, permeated and transfigured
by the irradiation of the Infinite.
The experience of life proves the insuf
ficiency of this answer by the slow production
within us of two following convictions fatal
to its claims.
(a) In the first place the disappointment
and dissatisfaction which we feel time after
time in the face of our present attainments,
as contrasted with that further stage of the
Ideal which lies far away on the new horizon

INTRODUCTION

within our range of vision, is gradually
recognised as an inevitable shadow that
deepens as it moves with us pace by pace.
We awake to the hitherto neglected truth,
unwanted and unwelcome in the hopeful
buoyancy and vigour of our first start on
the upward journey, that the road has no
ending ; that there can be no finality in any
conceivable attainment of such goodness and
truth and beauty as we are searching for ;
that no measure of the Ideal however vast
can equal the Absolute ; that the fault lies
in the insufficiency, not of our present attain
ments, but of all conceivable attainments.
As the pleasure-seeker may at last make
experimental proof of the worthlessness of
his ends and turn from the life of sense to
the life of the spirit ; so to the idealist there
often comes a day when the thought of the
finitude of even his most spiritual aims creeps
over him like a black cloud, a "dark night
of the soul " filling him with weariness and
ennui. "Vanity of vanities" is the verdict
of the higher, no less than of the lower,
experience of life. Nay, it is those who

INTRODUCTION

have aimed highest, who have laboured
hardest, who have wrestled most fiercely
with error, with evil, with deformity of every
sort, who best realise how disappointing
their utmost attainments must ever be ; how
infinitely more, how absolutely different in
kind, must be That which would lend life a
solid value, — That, in contrast with which
the Ideal when weighed in the opposite scale
is found altogether wanting. That we are
capable of such a judgement and condemna
tion makes it evident that we possess within
us as a standard or criterion, a certain
obscure consciousness of the Absolute and
Infinite. That we are dissatisfied, not only
with what the Ideal gives us, but, by antici
pation, with all it could ever possibly give us
is proof that there is a higher love-power
within us which must seek its object else
where. If the love of God comprehends and
unifies, it also endlessly transcends and is
uniquely distinct in kind from ever)- sort of
personal affection towards our fellow-men
and fellow-creatures individually or collec-

INTRODUCTION

tively ; from all devotion to, and enthusiasm
for the Ideal — for the Good, the Fair and
the True ; even from the love of God's will
and kingdom upon earth. For it is the love
of That which is the prius, the source, the
explanation, the end of such affections ; the
root of all values, the foundation of all realities,
the complement of all imperfections ; of That
which alone possesses what they singly and
collectively lack, and by lacking are unsatis
fying apart from It — infinitude, eternity,
sovereign independence and reality. As an
affection, our love of the Absolute is more
than generically distinct from all our other
loves ; for it is not " one of them," it is not
alongside, but over and through and behind
them all, implicit from the very first, explicit
only at the very last. On its negative side
it might be described as a sense of incurable
dissatisfaction with anything that is less than
infinite and eternal, with the utmost con
ceivable extension of finite good ; a sense
that is deepened and enriched just in the
measure that we push out experimentally in
all directions vainly seeking the Absolute

INTRODUCTION

in the' plane of the Relative, the equivalent
of the Creator in terms of the creature.
" I questioned the earth and it answered :
' I am not thy God,' and all that was therein
did answer the self-same. I questioned the
sea and the abyss and every living thing
that crept therein ; and they answered : ' We
are not thy God ; seek higher.' I questioned
the breezes that blow ; but the wide air and
all its denizens replied : ' Anaximenes hath
erred : we are not God ; ' and I questioned
the heaven, the sun, moon and stars and
they too answered : ' Neither are we that
God whom thou seekest.' Then said I to
all these things gathered round the gates of
my senses : ' Ye have told me that my God
is not you ; tell me then what He is.' And
with one accord they all answered : 'He
hath made us.' 'n
If on its negative side this love is a revolt
against the finitude of the finite, the transiency
of the transient, the relativity of the relative,
however strongly these may draw us and
bind us to themselves in virtue of their

1 Aug. Com/, x. 6.

INTRODUCTION

limited goodness ; it is, on its positive side,
a felt attraction towards That which, like
some dark star, is the source of all our
perturbation, restlessness and discontent ;
towards That which is given to our con
sciousness directly only in this very feeling
of inexplicable hunger, but of which inference
and reflection give us some faltering know
ledge that Faith alone can make real for us
so long as we still walk by Faith, and see,
not face to face, but through a glass darkly.
(b) But not only does the experience of
life convince us that if the religious sense in
some way includes, it also goes beyond our
conception and desire of the Ideal ; that
" the divine " is not God, but something to
be measured against God, something to lead
us to Him partly by semblance yet far more
by contrast ; it also convinces us that the
attempt to make the pursuit of the Ideal our
supreme end, our highest life, to the exclusion
of any other, leads to disaster, not so grossly,
but just as surely, as the attempt to find our
end in the life of the body ; and for the same
reason, namely, that it is an inversion of

INTRODUCTION

right order founded on a misconception of
our spiritual nature and destiny. Even the
divine is not God, and God has made us for
Himself and our soul is restless till it rest
in Him.
Fallen from the spiritual liberty of sonship
into the bondage of sense, into the slough
of carnality and worldliness, paralysed and
half-dead through that forfeiture of self-
control which is the wages of sin, the soul
that would be free, that would find its lost
self again, cries out : " Wretched man that
I am ! who shall deliver me ? "
And the answer comes, as to an Augustine :
"What these have done," women and chil
dren and weaklings of all sorts, " why should
not I ? " I will deliver myself ; I will arise,
and go, and retrace my steps and unlearn
my bad habits one by one, and clothe myself
with virtues, and live only for what is
divinely fair and good, and so recover my
lost liberty.
So presented, this impulse, dictated chiefly
by a horror of servitude, a longing for lost
freedom and self-possession, seems scarcely

INTRODUCTION

religious in any specific sense ; yet it may
easily take on a semblance of religion.
A man may explicitly recognise the Ideal
of every sort as the object of God's will and
command ; he may devote himself thereto
disinterestedly ; he may be aware of a con
sequent conformity of his own will to the
divine, and yet he may not make that con
formity his direct and principal aim — he may
give himself to God's work, God's will,
God's cause, and yet not give himself to
God. Moreover he may understand that
if weaklings have lived that ideal life which
he vainly desires to live, they have done
so by the grace and help of God, and he
may have recourse to that aid in the
interests of the end he has set before
himself. Yet with all this he does not
transcend the limits of an ideal life ; his
governing aim is not the possession of God
but the realisation of the divine ; religion
is his aid, not his end. He is indeed nigh
to the Kingdom of God but he is not there
yet. He has not yet read his spiritual
nature and its needs aright, and is putting

INTRODUCTION

what is secondary in the first place ; in
making religion an instrument of the ideal
life, he is doomed to the inevitable failure
which is the penalty of every violation of
right order and of the eternal will.
Foot-sore and weary after many stum
blings and haltings on his homeward journey,
he at last sinks by the way disheartened.
Not only is he beaten in the effort to realise
what he falsely deems his highest life and
end, but the very Ideal itself palls upon him
with its finitude, its relativity, when con
sidered out of its true connection. It too,
no less than the husks of the swine, proves
"vanity and vexation of spirit" — a noble
illusion, no doubt, a magnificent bubble, but
still a bubble, an illusion.
Not till these lessons of experience are
well learnt does God run forward to meet
the returning soul, and by His kiss and
embrace suddenly waken and call forth that
wholly other kind of life and strength
hitherto latent and buried — the life of per
sonal communion with Himself, the strength
of self-conquering love. Herewith the

INTRODUCTION

missing keystone is set in the tottering
arch ; the crookedness of man's former aim
is adjusted, and the ideal life, in being duly
thrust down to the second place below the
life of religion and set in its right context,
receives again its lost meaning and worth,
and in the strength of divine love its yoke
is made easy and its burden light. It is
now recognised, not as an endlessly dis
appointing effort to find God, but as an ever
more satisfying effort to utter Him whom
we have already found ; to express and
reproduce in terms of the finite and relative
that Absolute and Infinite whose secret
presence is given us by the " religious
sense ; " to adjust ourselves, by movement
and action, more perfectly to the focus of its
influence ; to bring ourselves ever into a
truer affective relation with it, finding in
this affection the very end and aim of every
other spiritual effort.
It is thus that man at last finds and
realises himself when he gives up seeking
himself, or rather, seeking a false ideal of
himself that is nowhere to be found : "In

INTRODUCTION

seeking myself, I lost both myself and Thee ;
in seeking Thee, I found both Thee and
myself." Let him once see that his principal
end is personal communion with God and
fix his attitude accordingly, and forthwith
all other ends in becoming duly subordinate
become at once intelligible and realisable.
The " religious sense " is therefore some
thing distinct from the moral, the scientific,
the aesthetic " sense ; " and even from the
combination of all three in what we might call
the " sense of the Ideal " or of the Divine.
It is the "sense of God," of the Absolute
and Infinite. And by a " sense " in all these
cases we mean the consciousness of certain
realities to which we have to adapt our
conduct, of certain feelings and intentions
with regard to the same.
Since then we must analyse the simplicity
of our spiritual life into these factors, what
place, it may be asked, does the "religious
sense" hold in their harmonious coordination ?
It is only partly true to say that its

INTRODUCTION .

relation to the other spiritual senses, moral,
aesthetic, intellectual, is somewhat that of
the head to the members of an organism,
or of a constitutional monarch to his people.
It is partly true because it excludes that
" absolutist " conception which would deny
all independent rights to the non-religious
interests of life as though they too were not
indispensable co-factors of man's total per
fection ; because it insists that a bodiless
head is no less a monstrosity than a headless
body and that the religious life has need of
the moral, the aesthetic and the intellectual
no less than these have need of it. It is
perhaps a truer metaphor which relates
religion to the rest, as the soul is related
to the body. For, the sense of the Absolute
is given not beside, but in and with and
through the sense of the Ideal in every
department : it is the sense of That over
against which every conceivable Ideal is felt
to be infinitely inadequate, since something
greater must always be thinkable ; of That
which draws us to the centre of a sphere
whose surface we must traverse for ever in

INTRODUCTION

pursuit of the Ideal ; of That which is the
source of an incurable spiritual restlessness
till we learn to rest in It. It is the sense
of that ultra-reality which lies behind all
finite reality as an ever invisible Sun whose
form and splendour is hid from us by cloud-
barriers of varying density, and whose light
is known to us only as luminous mist. In
the Ideal, in the True, the Good and the
Fair, we have the Finite variously transfused
and transfigured by the rays of the Infinite,
forcing upon us the conception of an illumi
nating source beyond, whose precise form
and nature lies shrouded in mystery.
He who lives disinterestedly and self-
sacrificingly for the Ideal, lives so far for
the will of God,- — for what God wills ; but
he does not make this coincidence of his own
will with the Divine his explicit and principal
aim. If through false reasoning he reflexly
excludes or ignores the life of divine love
and communion, and puts the Ideal explicitly
as his supreme end, he is doomed to the
failure which attends every perversion of
nature.

INTRODUCTION

It is then the function of religion to discern
and make explicit that confused sense of the
Absolute which is implicit and presupposed
in the spontaneous and sincere pursuit of the
Ideal ; to bring forward and foster that sub
conscious love of God which is involved in
the conscious love of that which God wills ;
to find in the proved insufficiency of the
latter an argument for the absolute necessity
of the former.
Such then is that life of religion ; such,
that sense of God, that love and need of
God, which in the following pages are used
as a criterion of truth. Deepest in man's
spiritual nature the religious sense is often
the last to come to full explicitness ; yet it
is as natural to man as are the perceptions
and affections of his moral, intellectual, or
aesthetic life. If the life of religion is thus
natural, beliefs that universally and per
petually foster this life must be true to the
ultimate nature of things.

INTRODUCTION

II.
The other silent assumption underlying
much that follows is one which at first sight
might seem in conflict with that technical
theology which defines the Grace of Christ
as being beyond not only the executive
powers, but also the very exigencies of
man's spiritual nature. Prior to more
recent controversies on Grace its definition
made no explicit reference to such exigencies.
St. Thomas Aquinas,1 following the tradition
of his past, finds in man a natural exigency
of the face to face Vision of God (i.e. of the
order of Grace) which however it is wholly
beyond man's natural powers to attain since
it involves a free self-giving on the part
of God. The explanation is that he con
siders man's nature not philosophically, but
historically, as it was and is de facto con
stituted with reference to the supernatural
order, not as in the abstract it might have
been ; that the conception of the hypothetical
1 Summa Th. Pt. I. q. xii. a. i.

INTRODUCTION

" order of pure nature " had not yet become
explicit for theological thought. In every
hypothesis, God is as natural to man as the
air he breathes. The soul is as plainly
constructed for God as a harp is for the
hand of the harper ; the music of its
life is more truly from Him than
from itself, though each be full cause
in its own kind. When we argue from
the exigencies of man's spiritual nature
we consider that nature as living and breath
ing the breath of God's nostrils, not as it
were a lifeless corpse. We argue from its
action and vital movement, not from its bare
structure. This latter is the same, whether
for the order of Grace or for the hypothetical
order of pure nature. The difference which
characterises the supernatural is to be sought
in the soul's action, and is to be ascribed to
a difference in God's end, intention and
operation in regard to man's destiny ; in the
manner of his indwelling and co-efficiency ;
in his handling and use of an instrument
whose structure admits of, but was not
necessarily designed for, application to so

INTRODUCTION

high a purpose. Taking God's action and
the soul's as two co-efficients of one and the
same spiritual life, it is to the character and
manner of the former that the difference of
its resulting life, as " supernatural " rather
than " natural " is due. Considered histori
cally, whether as created in Grace, or as
fallen from Grace, or as restored to Grace,
man's soul has uniformly breathed the air of
a supernatural atmosphere ; God's salutary
workings in his heart have always been
directed, however remotely, to the life of
Grace and Glory ; of the " order of mere
nature " and its exigencies we have no
experimental, but only an uncertain deduc
tive knowledge, chiefly negative.
From all this it follows that the spiritual
life of man, as it has been de facto uniformly
from the beginning, and as alone it is known
to us experimentally, is exigent of Grace and
Glory ; is exigent not merely of religion, but
of "supernatural" religion, of Christianity.
It cannot thrive or flourish in any other
atmosphere. To say that from an examina
tion of those exigencies we can deduce all

INTRODUCTION

the truths and mysteries of Christianity
would be an extravagance ; but it is not too
much to say, with Pascal, that a study of the
human soul as revealed in history offers a
riddle to which Christianity alone supplies an
answer ; that when the confused implications
of human action are unfolded and made clear
to us in the development of human life,
individual and social, the soul is discovered
to be naturaliter Christiana.
Thus we have a right to say that Christi
anity is " natural " to man as he has actually
been constituted in and for the order of
grace ; we have a right to bid men look into
their own souls and find there a vacancy that
Christ only can fill; to show them that His
religion is not something heterogeneous to
their nature, violently thrust upon them
from outside by force of logic or of juridical
coercion, but that it is the only true develop
ment of a life that is already within them,
nay, of their very selves.
This Augustinian standpoint is presupposed
in the following pages so far as they furnish
an argument not merely for theistic but for

INTRODUCTION

specifically Christian beliefs. In the present
order Christianity viewed subjectively is the
only "natural" religion; it is not Theism
plus certain other beliefs. Theism is but
embryonic Christianity ; and Christianity is
but developed Theism ; " purely natural "
religion is mere hypothesis — it is what might
have been, but what never was.
Viewed from the standpoint taken in
these pages, tested by the criterion of life,
of spiritual fruitfulness, the truths of this
Christianity cannot be expected to present
the same precision and clearness of outline
as when deduced from defined premisses and
built up into a coherent intellectual system.
We can but see men as trees walking;
blurred contours ; mountain-shapes looming
through mist. Yet the verification is not
valueless; it is not nothing if approaching
the truth from this side, and by this less
frequented path, we find what we had a
right to expect; it is not nothing if that
vague " Power that makes for righteousness "
in the souls of men is seen, as we strain
through darkness, to shape itself ever more

INTRODUCTION

and more into conformity with the familiar
beliefs of the Christian tradition.
I would fain acknowledge my indebtedness
to the writings of others, to those from
whose treasures I have, with permission,
borrowed extensively and without such quo
tation marks as honesty had else demanded.
But it is better to be satisfied with a
disclaimer of all pretence to being more
than a weaver of materials gathered from
many quarters which in the present fabric
may acquire a very different significance
from that which was theirs in the original
texture from which they have been torn.
G. Tyrrell.
30 July, 1903.

CONTENTS.

Introduction ....
I. The Sacramental Principle
II. The Two Worlds
III. The Life of Religion .
IV. The Life of Prayer
V. The Church and the Means of Grace
VI. The Two Tables
VII. Love and Belief
VIII. The Truth of Beliefs .
IX. Lex Orandi
X. The Dark Glass of Mystery .
XI. Belief in God .
XII. Belief in Free-will
XIII. Belief in Immortality .
XIV. Belief in the Blessed Trinity .
XV. Belief in God's Fatherhood .
XVI. Belief in God's Omnipotence .
XVII. Belief in God's Goodness and Wisdom (i)
XVIII. Belief in God's Goodness and Wisdom (2)
XIX. Belief in God as Creator

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CONTENTS

PAGE
XX. Belief in the Incarnation (i) 147
XXI. Belief in the Incarnation (2) 154
XXII. Belief in Facts of Religious History . 164
XXIII. The Prayer-value of other Beliefs (1) 172
XXIV. The Prayer-value of other Beliefs (2) 180
XXV. The Prayer- value of other Beliefs (3) 187
XXVI. Ethical Beliefs 194
XXVII. Morality and Religion . 199
Conclusion 205

LEX ORANDI.

THE SACRAMENTAL PRINCIPLE.
Every rite and sacrament of the Church has
its outward and its inward side ; its value in
the world of sense and its value in the world
of spirit. Of the latter our Saviour says :
"It is the spirit that quickeneth ; the flesh
profiteth nothing," and those unacquainted
with the idiom of His language, have often
supposed that in rebuking one exaggera
tion He here countenances another; that in
insisting on the supreme importance of the
spirit, He denies all importance to the flesh.
And yet the very metaphor employed — spirit
and flesh ; soul and body — suggests the true
sense of His utterance : namely, that the
relation of inward and outward in religion is
akin to that of soul and body. Without the
, B

THE SACRAMENTAL PRINCIPLE

spirit, the flesh profiteth nothing ; yes, but
without the flesh the spirit is inoperative,
silent, incommunicable. If God is to enter
into practical relations with man, He must
in some way become man ; He must present
Himself to us humanwise ; the Idea must
become imaginable ; the Truth, incorporate ;
the Word must be made flesh and dwell in
our midst. As sacramental in principle, the
religion of the Incarnation is consonant with
the unchanging exigencies of human nature ;
it is the ideal religion of humanity.
Ritual, like gesture or intonation, is after
all only an extension or supplement of verbal
language: Words are a rough algebra of
our understanding ; that is, of one department
of our inner life. If they express feelings,
emotions, desires, it is only so far as we have
thought about these feelings, symbolised
them, classified and named them. Words,
actions, conduct, and the like, all taken
together constitute the outward expression
and embodiment of our hidden spiritual
activity. Through them we are made known
to one another and learn from one another.
The letter, no less than the flesh, is opposed
to the spirit in Sacred Writ ; as " the flesh

THE SACRAMENTAL PRINCIPLE

profiteth nothing" so "the letter slayeth."
Again, the meaning is that, apart from the
spirit the letter slayeth, though it is only
through the instrumentality of the letter that
the spirit can impart life to the flesh-clad
spirit of man. The words in which religious
truth is clothed are therefore sacramental ;
they belong to the world of sense and also to
the world of spirit ; to the apparent, the
relative, the transitory ; and also to the real,
the absolute, the eternal.
As we are constituted, the "real" too
often means for us the visible, the palpable,
the tangible ; that which strikes on our
outward senses ; the letter which slayeth ;
the flesh which profiteth nothing. Spirit
seems to us something shadowy, abstract,
unsubstantial. This surface estimate of
things must be inverted ; and our whole
upward progress from animalism and
savagery towards rational and spiritual life
consists in slowly effecting this inversion ; in
controlling our life and action ever less by
impulse, ever more by idea ; in shaping our
conduct to an ever wider apprehension of
things ; in guiding ourselves less in the
light of what is present to us here and now,

THE SACRAMENTAL PRINCIPLE

and more in view of what is distant and
future, and finally, of what is infinite and
eternal. In other words, our progress lies in
practically realising with St. Paul1 that the
things which are seen are temporal, fugitive
and unreal ; whereas the things which are
not seen are eternal, permanent and real in
the deepest sense of reality ; it is a progress
in that Faith which is the making substantial
and evident to ourselves of things hoped-for
but yet unseen.
When we speak, then, of religious truths
as sacramental, as having a literal and a
spiritual value, we should do ill to call the
former the real, the latter the figurative
sense, if we meant that what they signified
in the natural order were more, and not
immeasurably less, " real " than what they
signified in the spiritual order. The law of
divine grace and mercy figured by the
parables of the Prodigal Son and of the
Good Samaritan is not less, but far more
" real '' than the law of gravitation.
The truths of the Creed are not parables,
for a parable is, in its literal sense, a
deliberate fiction ; it does not claim any
1 2 Cor. iv. 1 8.

THE SACRAMENTAL PRINCIPLE

value as history or science or philosophy ;
its sole truth is its correspondence to eternal
realities — a correspondence of a very inexact
and one-sided kind. But the articles of
Faith for the most part claim a double truth ;
a correspondence both to the lower and to
the higher order of reality. Thus the
Ascension of Christ into Heaven may be
viewed both as a fact of history, and as a
symbol of His spiritual exaltation. The
Eucharistic Presence in like manner : or the
Virgin Birth : or the Crucifixion. All are
compounded of body and soul ; flesh and
spirit — the spirit alone quickening, the flesh
availing nothing save as the instrument of
the spirit.
We propose in a series of short chapters to
consider some of the principal truths of our
Faith under these two aspects. But first it
will be necessary to make ourselves clearer
as to the two worlds, the two kinds of
reality, with which we have to do ; to say
more exactly what we mean by the life of
Religion, the life of prayer, in order to
understand the part which our beliefs play in
that life.

II.
THE TWO WORLDS.
All our conscious life and movement is
swayed by our will — our likes and dislikes ;
our wants and aversions ; by our affection
for ourselves or for others ; for things, or for
persons. First, not in fact, but in order of
dependence, come the necessities of our
separate and individual life. To exist at all
is pre-requisite to any higher sort of life.
Our temporal or bodily life depends on our
power over that physical world around us
with which we are in ceaseless conflict,
which claims back every particle of dust that
we have wrested from it and built up into
our animal organism. Sooner or later our
enemy will be victorious: "earth to earth,
ashes to ashes, dust to dust " — that is our
doom ; but to delay that victory as long as
possible is the chief aim of our struggle for
physical existence. Our success depends

THE TWO WORLDS

largely on the extent to which we
understand the machinery of the physical
world and can work it in our own interest.
Hence the struggle to live and enjoy
involves a struggle to know. We feel about
tentatively, we taste this . and that ; try one
method and then another ; we remember our
experiences, classify them, put them together
into a system ; we frame a theory of the
world, its nature and history. And the truer
the theory is, the better does it serve as
an instrument, a guide, a chart whereby to
direct our action fruitfully and to control
Nature to our service.
Our very self-interest, however, forces us
to cling together, to co-operate, to give to
others that we may gain from them. But
this herding together occasions the manifes
tation of a higher and better sort of life, the
life of social affection and self-forgetfulness.
It reveals to us a new joy and happiness —
that of friendship or will-union with others —
which thereupon becomes the principal goal
of our endeavour. This new life implies a
new world, a new system of facts and laws
with which we have to set ourselves in
correspondence. Here again, in order to

THE TWO WORLDS

learn we must first experiment, and from our
experience build up some rude conception of
the world of wills — the social world — its
nature and its laws.
• Compared with this invisible spiritual
world, that of physical Nature is mere
shadow. For nothing can be more real to
me than myself. Self is the very test and
measure of all reality. If I ascribe reality to
things in Nature, it is only because to under
stand or deal with them at all I must assume
that they are like me in some way, that they
are to some degree separate, individual,
active, if not actually sentient and conscious,
as I am. Children and savages personify
everything in Nature. It is only experience
and reflection that make us modify this
instinctive assumption in various degrees, and
teach us how the reality of these things falls
short of our own. Furthermore, it is in
willing, acting, and originating that we
recognise our selfhood or reality. Our
dreams or dreamy states, in which we are to
a great extent passive, are marked by a sense
of unreality ; we are not ourselves ; we are
not all there. We are most real only when
we are most free, conscious and energetic.

THE TWO WORLDS

What does all this imply except that the
spirit which acts and wills is alone felt to be
"real" in the full sense ; and that the world
given to our outward senses is shadowy and
dreamy, except so far as we ascribe to it
some of the characteristics of will and spirit ?
Thus the life of friendship and social
affection relates us to a system of spiritual
realities like ourselves ; whereas the solitary
and selfish life relates us to a world of
appearances and shadows, whose semblance
of reality is but a broken reflex of our own.
What, after all, and apart from religion,
do we feel to be the most solid and unde
niable value that this wretched world can
offer us ; that without which neither health
nor wealth nor fame nor strenuous work can
save us from terrible moments of disillusion
ment and life-weariness ; that with which we
can bear the loss of all these as not even
touching the substance of our heart's treasure ;
what, but the life of affection and friendship ?
When to our dying eyes and listless ears all
these shall be as idle dreams, yet the fail
ing energies which we shall then, perhaps,
summon to return the clasp of some loving
hand locked in ours will testify to our con-

THE TWO WORLDS

viction that all has not been vanity and
vexation of spirit ; that the life of love binds
us to reality for ever.
Now religion is the life of friendship with
God and with His friends ; it relates us to
the most real of all realities — the Divine
Will — that which lends all their reality to our
created wills, and apart from which they are
not even intelligible.
We see then, that in virtue of our twofold
nature we live in two worlds — one bodily,
the other spiritual ; one the shadow and the
sacrament ; the other, the substance and the
signified reality.

III.
THE LIFE OF RELIGION.
It is therefore the spirit-world, the will-
world, that is real to us beyond every other.
In it our soul lives its inmost life, and finds
its deepest rest or unrest according as it
succeeds or fails in adjusting itself to its laws.
It is in willing and acting that our reality
is revealed to us ; and we account other
things real in so far as they seem to oppose
a will to ours. We are, each of us, a single
"willing," which, however we may analyse it
into a sum-total of past and present
" willings " from which it results, is, neverthe
less, one simple act by which we adapt
ourselves to the total situation in which we
now find ourselves — the past, behind us ; the
present, around us ; the future, before us.
Every instant of our life this " willing "
modifies itself and dissolves into something
different, in response to a similar transform-

THE LIFE OF RELIGION

ation of our surroundings. Through that
world to which our body belongs, and of
which our senses, memory, and understanding
take account, we are made aware of other
wills which express themselves therein, as we
ourselves do, by the sensibly evident results
of their action. It is in our felt relation to
these other wills that our spiritual life and
reality consists. That relation is, with regard
to each several will, one of agreement and
attraction, or of revolt and dislike, or rather
of a complex blending of likes and dislikes,
according to the innumerable elements into
which each moral personality, each total will-
attitude, may be virtually resolved. Like the
motes in a sunbeam the whole world of wills
is in ceaseless commotion ; each changing its
attitude with regard to all the rest, as moment
by moment the shifting situation demands a
new response. Wherever we find another
will accordant with our own in any particular,
we experience a sense of re-enforcement and
expansion of our spiritual life and being ; and
this, in proportion to the nature and extent of
the agreement, and the nature and number
of wills in agreement. On the other hand,
there is a sense of spiritual impoverishment

THE LIFE OF RELIGION 13
and contraction wherever we recognise a
will-force in opposition to our own — a sense
as though we were losing hold of that
community of souls whose being we share,
and were dropping away into the void and
nothingness of solitude. By their will-attitude
in regard to certain personalities, certain
deeds, certain aims, in a word, in regard to
certain governing will-attitudes, men can be
spiritually classified and brought into that
system of relations which constitutes the will-
world. A Christian, a republican, a Glad-
stonian, and such names by which men are
grouped together, imply always a common
end towards which their wills are set in
agreement. But if any sort of will-union with another
is desirable in the abstract (i.e., considered
alone and apart from the infinity of other
will-relations) yet in the concrete it always
involves a relation of disagreement with
contrary will-attitudes, and a mingling of
pain with pleasure. " No man can serve two
masters " ; if he love the one, he must hate
the other. Hence, while this chaos and
contrariety prevails, and pending that process
of sifting and settling-down through which

14 THE LIFE OF RELIGION
the stars of this spiritual firmament tend,
perhaps eternally, towards the equilibrium
of some system of established constellations,
we cannot take mere will-union as an end in
itself, or as a decisive motive of action. We
may not seek rest in agreement, without
asking " Rest in what ? " " Agreement with
what ? " Throughout the whole universe of
will-attitudes the difference of evil and good,
false and true, fair and foul, passes like a
two-edged sword. " Right " is a rule of
choice clearly higher than the blind and
impotent rule of love which would pull us in
every direction at once, and lead us in none.
Even if we might follow the impulse to be at
one with all men, we could not. We may
err and falter in our judgment as to what is
true, fair, or right ; we may turn away from
our duty when we know it ; but we can never
falter in our conviction as to the absolute
and imperative character of these will-
attitudes ; we can never doubt that we ought
to be in sympathy with men of good -will and
out of sympathy with the insincere, the
selfish, the low-minded. Now this imperative
character of the Absolute is simply the force
of that supreme, eternal, eventually irre-

THE LIFE OF RELIGION 15
sistible Will, which we call God — that Will
to which the whole will-world must be
subordinate, and in union or agreement with
which each created will is saved and realised,
even were it at variance with all the rest.
This love of God, this dynamic union with
the infinite will, is the very substance and
reality of our spiritual living and being ;
other lovings and agreeings belong to the
perfection, but not to the essence of our
blessedness. The true orientation of our will must,
therefore, be towards that Supreme Will so
far as it is manifested in the will-attitudes of
those who live by it — of Christ and of all
Christ- like men. We know nothing of that
Will in its attitude towards extra-human
affairs ; we only feel it mingling and con
flicting with our own in each concrete action
that is submitted to our freedom of choice.
Love is, after all, the very substance of
our spiritual life, the bond that binds per
sonalities together, and is to the will-world
what gravitation is to the physical. But
above all wills there is the will of God ; and
above all loves there is the love of God ;
and in this, the life of religion consists. It

16 THE LIFE OF RELIGION
is exercised in the same acts by which we
conquer the chaos of our inward life, and
transform it to the pattern of those absolute
ideals which are the ends and aims of the
Divine will.
Our religious character is something that
results from this action of our will by which
we overcome the chaos that is given us, as
it were, a wilderness to till and cultivate.
From the fact that our will takes this or that
attitude in regard to matters of thought, or
conduct, or feeling, it is brought into a
relation of harmony or discord with every
other will, and takes a new position in the
will-world. This sense of our ever-changing
relation to other wills, of loving and being
loved, of hating and being hated, is, as has
been seen, the very reality and substance of
our spiritual life, it is the motive and the end
of all that labour of transformation in which
our will expresses itself. Our own mental,
moral, and aesthetic formation, our external
and social labour only furnishes a medium,
an occasion whereby our relation of agreement
or disagreement with other wills may be
determined — much as their attitude towards
the same performance might determine the

THE LIFE OF RELIGION 17
relation of sympathy between two artists.
St. Augustine notes how strangers in a
theatre are for the moment drawn together
when they see one another applauding the
same thing. The pleasure of this sympathy
is of quite another order to the artistic
pleasure which is its occasion. The latter
is from the agreement of the object with our
artistic ideals ; the former, from the sense of
our solidarity with others. In like manner
we cannot do what God wills without in that
very act bringing our will closer to His ; the
ethical act entails the religious result, and if
done in view of that result, puts on a religious
character. But, to will the same as another whom we
do not know, or whose will we do not know,
does not put us into that will-relationship
with him in which love consists. It is only
when the agreement is revealed that there
is that rushing of soul to soul, that sense of
reinforcement and enlargement, which is so
utterly distinct from the ethical or artistic
satisfaction which may be the occasion of
the agreement. To know that God wills
what we will, gives birth to that expression
of will-union, that sense of friendship, which
c

18 THE LIFE OF RELIGION
no merely ethical satisfaction in duty done
can possibly yield.
Since every action we do is built into our
spiritual substance as an eternal possession,
and does not pass away like its temporal
results in the outer world, it is plain that our
union with God, our growth in grace and
love, admits of an endless accumulative
progress ; that we can go on for ever deter
mining our relation to Him (and our relation
to others viewed as related to Him) more
and more exactly as long as life lasts.

IV.
THE LIFE OF PRAYER.
Obviously then it is by conduct, but
primarily, by prayer in its widest sense, that
this union with the Divine Will is fostered
and the soul established and strengthened
by the sense of its solidarity with the entire
will-world as systematised through Him,
who is its indwelling source and end.
Union with any part of it that is separated
from Him must in the end lead to an
absolute solitude of the soul, unloved and
unloving, shut apart into that outer darkness
which is spiritual death.
Prayer, as here taken, is not merely
directed to conduct, but is itself directly
effective of that will-sympathy with God
which is the richest fruit, as it is also the
highest motive, of conduct. The religious
effort is directed explicitly to the adjustment
of our will to God's : and this, not merely as

THE LIFE OF PRAYER

to ourselves, but as to all things that come
under His will, so that in all we shall seek to
know and feel and act with Him. Here it
is that prayer supplements the narrowness
of our practical life and gives us as it were
artificial occasions of will-union.
A great part of our spiritual discipline is
indeed directed to the " religionising " of
our general conduct by its explicit conformity
and reference to the Divine Will. We
prepare ourselves to do what has to be done,
as perfectly as possible, not merely in the
ethical interest, for the sake of the work
done ; not merely that our mind, our
impulses, our tastes, our whole personality
may be conformed to the absolute impersonal
standards of the True, the Good, and the
Fair ; but in the religious interest ; in order
that in thus effecting what God wills, our
will may come closer to His, that His will
may be more fully in ours ; in fact, that we
may dwell in Him and He in us — for in no
other way are persons united. Again, as
every skill is acquired through self-criticism ;
so too, some kind of self-examination enters
into the practice of religion ; we need to
stand aside and compare our attainments

THE LIFE OF PRAYER

with our ideals more deliberately than is
possible in the haste and pressure of action.
But plainly such spiritual exercises as
these, are but the pauses for foresight and
retrospection which mingle with every sort
of production ; differing only in this, that
they are directed to the adjustment and
criticism of the religious aspect of our life.
They are directed to living religiously ; they
impart a religious quality or tinge to our
moral life, but they are not strictly exercises
of the life of religion. A man at his daily
work is living for his family, but he returns
from his labour to the enjoyment of family
life. Our whole life must be for God, but
only part of it can be with God. This
latter involves a certain contemplative and
mystical effort whereby we consciously bring
ourselves and are brought into an affectionate
sympathy with the Divine Will viewed
personally ; it means a continual growth in
the love, not only of those things which God
loves, but, through and in them, of the Divine
Lover. For however closely connected, the
two things are not only distinct, but even
separable, and sometimes separated. One
can rest in the work without passing on to

THE LIFE OF PRAYER

its author ; men can love justice, truth, and
goodness, can feel the absolute and imperative
character of their claims, and yet fail to
recognise them as the expression of a personal
will ; they can love God's laws, but not the
law-giver. But the love of an abstract law is
not the sort of love that binds us to the will-
world and gives us our spiritual subsistence.
The love that binds us to other wills is not
to be conceived statically, as a hard and fast
iron band ; it is a process of continual adjust
ment, which may at times seem to be stilled
only because the two wills move parallel and
at the same rate. But since no living will is
ever at rest, but transforms itself ceaselessly
into something new, love or the union of
wills is essentially a " becoming." Relatively
to us, to whom it is gradually disclosed in
the measure that we correspond to it, the
Divine Will is ever transforming and develop
ing itself; and our union with it involves a
like self-transforming on our part.
The mystical life consists in this process.
It interfuses itself spontaneously in various
degrees of frequency, continuity, and intensity,
with the rest of our life, according to the
measure of our graces and of our fidelity to

THE LIFE OF PRAYER 23
better things, i.e., dependently on the free
exercise of the Divine Will and of our own,
whose times and seasons need not necessarily
coincide. " Spiritual exercises " in the proper
sense — those that are not merely directed to
the "religionising" of our conduct — are
directed to this work of harmonising our
wills with God's, i.e., to the increase of
personal love, or as is commonly said, to
converse with God. Instead of waiting till
we are moved, we seek to move ourselves ;
and by memory, reflection, consideration,
and inquiry, we multiply the chances of our
hearts being kindled by some new aspect of
the Divine Goodness.
No otherwise are our human affections
deepened. A certain leisureliness is the
condition of any very firm and lasting bond
between soul and soul. Nowhere are family
ties of affection stronger than where the lives
are somewhat narrow and vacant of conflicting
interests, which, like thorns, spring up and
choke the seed of love. The rush and
multifariousness of a busy life are incompa
tible with the brooding habit by which love
is fostered and matured. The treasuring
and pondering of words spoken, of deeds

24 THE LIFE OF PRAYER
done, of looks and smiles that open vistas
into the inward self, fan the flame of affection
as surely as spiritual absence and forgetful-
ness tend to extinguish it. The moral and
spiritual significance of our so-called "idle"
musings cannot be too highly estimated ; espe
cially when we acknowledge that our deepest
life and reality is that of our affection, our
will-action, whereof our outer action is but
the contingent and ever imperfect expression.
When our hands are still and our voice silent,
our will pursues its ceaseless evolutions from
form to form, and seeks new adjustments of
its position relatively to all other wills. As
the stream of our imaginings, memories, and
reflections, flows past, our will is now drawn,
now thrust away, never still for an instant.
Hence the educative value of every sort of
contemplation, artistic or religious. It is
with the latter we are here concerned — that
by which we muse upon God as revealed to
us inwardly and outwardly.
This is the essence and end of the con
templative effort, and surely it is simple
enough, looked at from this point of view.
If, to some extent (to be defined later),
the character of the Divine Will is re-

THE LIFE OF PRAYER 25
vealed in the world of necessity, if the
wisdom and power of God are written in
the book of physical Nature for those who
have eyes to see, yet it is only because
their results resemble those of our own
wisdom and power, and because we ascribe
them to an agency like ourselves that
they tell us anything of God at all. It is
through self, through man, through the world
of freedom and will, that we get to know
God as a personality, as a possible object of
personal love and affection. It is in the
relative and unsatisfying goodness of the
human will, that the absolute and satisfying
goodness of the Divine Will is revealed to
us ; even as the light of the hidden sun
might be revealed to us in the reflected
brilliancy of the moon or the planets. He
is the Will, from conformity to which every
human character derives all its true lovable-
ness, whether inborn or self- wrought. It is
in men that He, the hidden God, is to be
sought, studied, and loved — not in abstrac
tions like Truth and Righteousness, but
in concrete actions and will-attitudes, in
" whatsoever things are true, honest, just,
pure, lovely, and of good report." This is

26 THE LIFE OF PRAYER
the proper field of contemplative search.
We are not moved to love by the colourless
universals and thought-frames, into which
these living realities are forced for scientific
purposes — by such divine attributes as
Wisdom, Justice, Truth, and the like. What
moves us is this or that concrete deed of
goodness, which reveals the present attitude
of the living wills, divine and human, that
gave birth to it — this unique and never-to-be-
repeated act of mercy, or of courage, or of
self-sacrifice, or of truth and fidelity, in which
a flash of God's infinite glory lightens on us
through some momentary rift in the veil of
the finite. These are real facts and events
in the will-world in regard to which we have
to determine our own attitude so as to come
into relation with God, whose will is revealed
and uttered in every good will. Hence,
every act of right love that binds us to other
wills by sympathy and conformity, binds us
with a new bond to the Divine Will as soon
as this is recognised as a personality, as the
source of all goodness, as the centre and
unitive principle of the will-world— indwell
ing, all-pervading, all-transcending.

V
THE CHURCH AND THE MEANS OF
GRACE.
Since the attitude of the Supreme Will is
not known to us directly, but only through
its manifestations in every sort of human
goodness, it is by attuning ourselves to this
world of finite goodness that we come into
harmonious unity with God. Only through
contact and union with that which is already
magnetised are we brought under the
mysterious magnetising influence of the
Divine and ourselves magnetised ; only, that
is, through contact and union with the
Mystical Christ, with the sanctified humanity
centred round Jesus, in and with which the
Divine Will offers itself to our love. As we
perfect our taste or our judgment by the
study of master-minds, so in the matter of
religion we turn to the great masters, to
Saints and Prophets, to study their attitude

28 THE CHURCH AND THE MEANS OF GRACE
Godwards, to be affected by it and to throw
ourselves into it. As in every other respect,
so in this, our life depends on society for its
education and development. The deeds and
words of holy God-loving men and women,
are the food of our souls ; it is there that
their will-attitude is revealed to us.
In its actual and historical form this com
munion of saints, this society of God-loving
men is called the Invisible Church, and finds
its head and unitive principle in Christ, the
simple fulness of whose perfection is analysed
and broken up for our study and help in the
various measures of Christliness shared by
other men, in whom its inexhaustible poten
tiality is brought to ever greater explicitness
by its application to an infinite variety of
circumstances and conditions. It is to this
society, to this many-membered corporate
Christ of all times and ages, that we must go
to school in order to perfect ourselves in the
art of Divine love and to bring our will into
more extensive and delicate sympathy with
God's. For " no man hath seen God at any time "
nakedly and face to face ; and vain is the
effort of that false neo-platonic mysticism

THE CHURCH AND THE MEANS OF GRACE 29
that would seek Him by intellectual abstrac
tion in the very emptiest of our class-notions,
rather than in the living fulness of His
spiritual creations. Only as mirrored in the
progressively purified human soul is He
brought more and more within the grasp of
human apprehension. " No man cometh to
the Father but by Me " is true in its measure
of the mystical and corporate Christ no less
than of the personal Christ ; for it is in that
Christ, in that sanctified humanity clustered
round the Cross of Calvary that His goodness
is incarnate and revealed to us. Union with
God means necessarily and identically union
with the whole body of His Saints, with the
choicest flower, the richest fruit of humanity;
with those who like Christ have gone forth
in all ages and peoples as sheep in the midst
of wolves, self-sacrificed victims to the cause
of God ; whose blood mingled with that of
Eucharistic chalice wins forgiveness and
grace for their destroyers ; with those who
have sown in tears that others might reap
in joy ; who have failed a thousand times
that others might succeed at last, who have
laboured hard and long that others might
enter quickly and easily into the fruit of their

30 THE CHURCH AND THE MEANS OF GRACE
labours ; whose deaths are precious in the
sight of God, and, in union with that of the
Crucified, are daily accepted by Him as a
pure, holy, and spotless sacrifice of praise.
Between us and this Invisible Church, this
mystical Christ, the visible Church mediates
as a divinely appointed instrument of com
munication. Every spiritual movement or
enthusiasm that unites the hearts of multi
tudes and fires their love, tends sponta
neously and by the law of its nature to
fashion some kind of social organism or
institution for the furtherance of its own
development ; and from the first the cause
of God's Kingship over souls has ever been
furthered by the instrumentality of a visible
Church, union with which and submission to
which is enjoined solely as a means, a measure,
an expression of voluntary union and spiritual
sympathy with the Invisible Church — with
Christ and with all the best and greatest and
most Christ-like souls that have ever lived.
It is ultimately and only to their purely
spiritual authority, to their compelling good
ness that we submit ourselves gladly and
freely, when we yield obedience to the lawful
rules and ordinances of the hierarchic insti-

THE CHURCH AND THE MEANS OF GRACE 31
tution, not grudgingly nor of necessity, but
as cheerful givers. As members of the
visible Church, we share in those communised
fruits of its collective spiritual experience
and labour which have been accumulating
from age to age ; we are born, as it were,
not into the bosom of a solitary waste to findf
out everything for ourselves, but into that
of a rich and complex spiritual civilisation
whose treasures we have only to appropriate ;
whose life we share ; by whose spirit, whose
ideas, enthusiasms, energies, we are, not so
much taught as, sympathetically infected and
stimulated. It is then to the civilising and schooling
of our souls that the whole apparatus of
Christianity, viewed as an external religious
institution is directed. As a. Kempis1 points
out, there are two tables spread for the soul's
nourishment in the Visible Church — the
table of the Divine Word and the table of
Sacramental Grace ; and it is by the use of
these that the spirit is exercised in conformity
with God's will, i.e., in charity.
Both tables — the Word and the Sacraments
— are called "Means of Grace." Before
1 Bk. iv. c. xi. 4.

32 THE CHURCH AND THE MEANS OF GRACE
enquiring into the difference and correlation
of these means or instruments, we must be
clearer as to their common effect.
Grace is the Love of God or Charity ;
that is, a relation of will-agreement and
personal affection between ourselves and
God ; not merely a community of ends and
aims, such as might exist between two who
had never heard of one another, but a union
or identity of wills in which each becomes
object to the other; enspheres and embraces
the other with the embrace of its affection ; a
union consequent on, and conducive to, a
union of aims ; yet not created merely by the
fact of two wills loving the same thing, con
verging towards the same point, but by their
loving and absorbing one another in conse
quence. Under whatever metaphor, spatial or
otherwise, we may represent will-union and
indwelling, it is neither more nor less than
mutual love : even if we throw aside the old
philosophy, which viewed the will as a separ
able limb of the spiritual organism, as a
superadded " faculty," and recognise that it
is only another name for the free personal
ego, we shall still find ourselves in harmony
with those who say that Grace is simply the

THE CHURCH AND THE MEANS OF GRACE 33
indwelling of God, since the union of wills
and loves is the union of persons : "I in
them, and Thou in Me, that they may be
made perfect in one." In this way of putting
it, it is also clear how grace is a sort of
strength imparted to the soul, and, therefore,
is spoken of in the terms of a quality or
property ; for the love of another is a source
of new spiritual strength. Even our narrow
est self-love is a strength ; and we can do
wonderful things through the force of selfish
ness and self-will ; but when we bind another
personality to our own, this force seems to
be more than doubled, and we can do and
suffer for the alter ego far more than for our
solitary self. Even the most timorous animals
grow bold and strong in defence of their
young ; and the spiritual strength and energy
imparted by filial, fraternal, parental, or
conjugal love is matter of common observa
tion. What wonder if the love of God and
of Christ should steel men even to martyrdom
at times ! or that a Paul should say : " I can do
all things through Christ who strengtheneth
me !
" The law came by Moses, but Grace and
Truth came by Jesus Christ." Love is the
D

34 THE CHURCH AND THE MEANS OF GRACE
fulfilling of the Law both as substituting an
infallible instinct of the Divine Will for a
body of ethical precepts and prohibitions
whose guidance must fail us in a thousand
matters; and then, as not merely pointing the
way, but as giving us the desire and strength
to walk in it. Sacraments and means of
Grace or Love are characteristic of the
Christian dispensation. The bare knowledge
of the Ideal — of what is ethically just and
right in regard to God and man, does not
necessarily bring with it the inspiration and
love that is needed for the sacrifices demanded
by the law ; and in failing to do so it is
rather an occasion than a remedy of sin,
turning what were previously sins of igno
rance into sins against conscience. Yet God
cannot give, in the world of freedom and
will, what we do not desire to receive ; He
must prepare the appetite before He can
satisfy it. And, in spiritual education, the
Law precedes Grace, that man may learn his
need of love, and the insufficiency of cold
ethical light. The bona fide savage, content
with, or, rather, unaware of, his moral degra
dation, does not cry : " O wretched man that
I am ! Who shall deliver me from the body

THE CHURCH AND THE MEANS OF GRACE 35
of this death ? " The first step towards his
redemption is to create in him a sense of sin,
and a hunger for deliverance. He must
learn that the most enlightened self-love is
not strong enough for the burden of the
cross — for pursuit and conquest of the Ideal ;
and that it is only the love of others, and
above all, the love of God in Christ, that can
inspire the needful force of will.
However directly advantageous it may be
to the separate individual, the ultimate scope
of every true law, ethical or civil, is the
general advantage of all. In some sort, the
love of all is its motive and its end, and until
the individual is inspired with that same
selfless motive, he can neither rightly apply,
nor interpret, nor fulfil the law. Self-love
gives neither the right key nor the force to
turn it. Thus then "love is the fulfilling of
the law," i.e., it gives an instinctive knowledge
of what to do, and the power to do it. And
this is the commonly observed characteristic
of personal love ; it needs no law to direct
or compel it: Ama, et fac quod vis.

VI.
THE TWO TABLES.
All private devotion needs to be regulated
and brought into harmony with those public
and divinely established standards furnished
in the liturgy and rites of the Catholic
religion which are the fruit of the collective
spiritual experience of past ages. Not that
the authority of the Past is to fetter the
growth of the Future ; or that social
uniformity is to crush individual liberty.
Eccentricity is not individuality. Not till
we have learnt and appropriated from society
the best that is known and attained, have
we a right to venture a step beyond and
include all this in some further attainment of
our own. Else our deviation from the normal
is one of defect, of ignorance and weakness ;
we have not overtopped the line, but fallen
short of it.
The Psalter, the Prophets, the Old Testa-

THE TWO TABLES 37
ment history, the Gospels, the Epistles —
these are the outcome of the Church's inspi
ration from the beginning. By these she
tries to perfect us stage by stage in that
spirit of Christ progressingly revealed in the
deeds and utterances set before us in the
Sacred Scriptures ; to bring our wills into
the same Godward attitude as that of the
patriarchs, prophets, apostles, martyrs, and
saints ; and through them, as it were prepara-
tively, into the will-attitude of Christ Him
self — the supreme ideal of conformity. As
this is the end, so it is the key to the right
use of the "ministry of the word."
Besides, however, those elements of the
word - ministry that are directed explicitly
to the cultivation of divine love, there are
others whose scope is that right-ordering
of our conduct which is a condition and a
result of love, but is not love itself. Such
elements are, practical exhortation, ethical
and ascetic direction, penitential discipline
and the rest ; which look, not to the life of
religion (of which divine love is the very
substance and not a mere quality), but to the
" religionising " of life ; which subserve the
ethical effort rather than the mystical.

38 THE TWO TABLES

From the conception of Grace already set
forth it will not be hard to see the manner
in which the soul is fed at the table of the
Divine Word, namely, through an appeal to
the individual intelligence and affection ;
through the infection of that spirit revealed
in the words and deeds and whole religious
will-attitude of Christ and His saints, as set
before us in the Sacred Scriptures and
records of the past, or in the liturgy,
preaching and teaching of the Christian
Church. In all this, our co-operation is
essential, we must eat and digest the bread
that is put into our hands, not thrust down
our throats ; there is need of a contemplative
or mystical "endeavour," by which we strive
to throw ourselves into the spiritual attitude
and affection thus revealed to us ; to see and
to feel with Christ and His members ; to
raise ourselves to that level of inspiration
which finds utterance in the psalms or
prayers or liturgical worship of the Church.
These are, as it were, the classical master
pieces, the public standards of spiritual taste
and feeling, according to which our spon
taneous inspirations should be corrected and
educated.

THE TWO TABLES 39
Truly, as a Kempis says, all sacred writing
must be read intelligently by the aid of the
same spirit which inspired it ; we must, so
far as possible, throw ourselves into the
circumstances, conditions, and dispositions
of the writer, in whose words we have not
a naked and absolute revelation of the
Divine, but one that is clothed in the
swaddling-bands of human infirmity. And
when through these veils and wrappings the
hidden spirit has passed into our own hearts,
it must there re-clothe itself in our own
words and images and receive the mould of
our individuality. The prayer of another
can never be wholly our own ; at best it is
Jacob before his father in the garments of
Esau. Besides our direct intercourse and relation
with the Divine Will, there is another way in
which we are referred to it through our solid
arity with others, as parts of a living organ
ism — of the many-membered mystical Christ.
As members of this created will-world we
share in that love which the Whole offers
to God, and in that with which He in return
embraces the Whole. This distinction
between corporate and private capacity

40 THE TWO TABLES
obtains in human relationships. The tie of
consanguinity and the tie of personal dear-
ness may co-exist in the same individual and
may each found a separate title to love. As
incorporated with the body of Christ we each
share in its collective action and attitude
towards God, and are enriched by the com
munised blessings which are poured upon it.
When Christ says : " No man cometh to the
Father but by Me," we may refer these words
both to the invisible and the visible Church.
To the former, inasmuch as it is only by asso
ciation with the Christlike that our will is
schooled into conformity with that of Christ,
and so brought to the Father; for, in solitude
our religious faculty (i.e., our capacity of will-
union with God) would lie dormant. But
the words may also be referred to the visible
Church, of which Christ as Man is the Head
and Founder, and which is the effective
sacrament and symbol of the spiritual
Church. Here, too, none can sincerely desire
the corporate graces and privileges who
wilfully refuse to belong to the organism, and
to be visibly united with the visible Christ
through His visible Body. And of this
visible union the sacraments are the means.

THE TWO TABLES 41
Through them it is that the Church measures
out and distributes the riches of Divine love
and favour bestowed upon her corporately.
On our part they are, so to say, acts of union
or contact with her, which, like our other
acts, are, on their timeless and spiritual side,
an abiding possession of the soul, and estab
lish, each of them, a tie with her, which
endures for ever as an element of our person
ality. By each of them we are rooted more
deeply in that sacred soil, and draw a richer
nutriment from it.
Chief of them all is the Lord's Supper,
which is par excellence the sacrament of
communion or identification with Christ and
His brethren in which the relation estab
lished by baptism is developed, deepened,
and confirmed. As a sacrifice it is the great
act of love or will-union that passes between
God and His Church : a renewal of those acts
by which, in the person of her Head and
of all her martyrs, confessors and saints, the
Church has loved and obeyed even unto
death and in return has been exalted and
received a name above every name. As a
sacrament it makes us, in virtue of our incor
poration, sharers in that sacrifice and its

42 THE TWO TABLES
fruits — in the love given and the love
received. Of its very nature, as an experi
ence of our corporate, not of our separate,
life, sacramental love and will-union is less
sensible and definite, albeit more funda
mentally characterising, than personal love.
What the civil state or community to which
we belong does or suffers, does not tell on us
so directly, nor is it felt so consciously as
what we do or suffer personally, but eventu
ally it is of more vital and far-reaching
consequence. Supernatural grace or love is that power
which comes from will-union with God — the
Infinite and Eternal Will ; which is, therefore,
an unlimited all-embracing love in sympathy
with the Divine. Every love is an associa
tion by which the will-strength of the
associated units is augmented ; each can do
and suffer more for the sake of the rest
than he could even do or suffer for his
own sake solely. It is, therefore, by
association, and in society, that we get
power to fulfil the law so far as it
makes for the good of that society, and of
those whose fate love has linked with our
own. And this is what makes association

THE TWO TABLES 43
with the Christian Society a means of grace
and a condition of an eternal life not other
wise realisable. This is the special grace
that flows to us from those sacramental acts
through which we multiply the bands and
ligaments which tie us as grafts to the
mystical vine. This is the gratia Christi by
which we are associated with Christ and His
members, and find in the love of them the
strength to fulfil the law of love, as He did.
It is to this super-added strength that
St. Paul ascribes the abundance of his own
labour and sufferings : " Yet not I, but the
grace of God in me " ; or again : " I live, yet
not I " (i.e., not the separate I), "but Christ
liveth in me.''
The ideal " Prayer-Exercise" is, therefore,
to be found in the Eucharistic office, in the
combination of the ministry of the Word,
with the ministry of the Sacraments. First,
the soul is prepared individually by con
fession and prayer and psalmody and praise ;
by instruction and exhortation ; above all,
by the holy Gospel, and thus brought into
harmony with the soul and will of the
mystical Christ. Then, in the sacred
mysteries, as making one thing with Christ

44 THE TWO TABLES
and the whole Church, it takes part in the
great interchange of love between God and
redeemed humanity ; which is also the
assertion and confirmation of the solidarity
that makes us members one of another. The
Eucharist is the expression and embodiment
of that spiritual act of charity, by which God,
and the Church united with Christ, are bound
together with a new bond : "I in them and
thou in Me, that they may be made perfect
in one."
We may surely look back with something
like envy on the days when this public
Prayer- Exercise was more easily followed by
the crowd than is possible now that its
language — originally the rude dialect of the
people — has died out of popular use. There
are many advantages in the present practice
but they are necessarily purchased at the
sacrifice of other advantages. While we
affirm the former we must not overlook the
latter, though we may not as yet see a means
of combining them both.
The archaic language, music, and ritual
has by mere lapse of time acquired a value,
originally lacking to it, which now appeals
to the historic and aesthetic sense of the

THE TWO TABLES 45
cultured few ; but what of the uncultured
many ? On the other hand familiar simplicity
often leads through vulgarity to profanity ;
and a return to primitive practice might be
a return to primitive disorder, to the Babel
of the Corinthian agape.

VII.
LOVE AND BELIEF.
As a school of dogmatic teaching in faith
and morals the Christian Church gives us,
as has been implied, the highest mental
expression of the will-world that the col
lective understanding of believers has elabo
rated by the spiritual labour of centuries — the
joint work of the old-world prophets, com
pleted by Christ and developed by the
Church. Therein she gives us an external
and authoritative standard by which our
personal religious understanding is to be
rectified. The right aim and justification
of such social and public standards is not
to cramp and restrain, but to stimulate and
provoke private initiative. If the Church's
teaching hampers us, it is because we misuse
it or misconstrue it ; because we forget its
practical origin and aim, its reference to the
will-world. As a guide or plan to direct our

LOVE AND BELIEF 47
way and determine our attitude in the will-
world, its truth means its conformity to that
end. The Church's zeal for any point of
pure history, or science, or philosophy, is
always ultimately in the interest of " eternal
life ; " of some point of the relationship of
souls to God. Convince her that this interest
is not threatened and she becomes indifferent
at once.
In speaking of the "practical aim of
religion," we seem to fall into the shallow
heresy of " rationalism in religion," which
denies all mystery in revelation, and admits
nothing as divine truth whose bearing on
rational ethics is not apparent. But this is
to ignore the life of religion as distinct from
the life of ethical conduct ; it is to treat
religion as simply the servant of morality, to
make the prophet merely the ally of the
moral philosopher and the magistrate. The
" religionising " of conduct is not religion,
but only one of its principal conditions and
consequences. It is in the field of conduct
that we work the work of God, and thus
bring our wills into communion with His ;
but this will-communion is the end, of which
conduct is but the occasion or means ; and

LOVE AND BELIEF

not conversely. We do not love in order to
labour, but labour in order to love. This
love, this sense of communion, is the very
substance and basis of our spiritual being ;
our conduct is at best its manifestation, and
belongs to our surface life.
If we love another we shall wish to know
his will so far as it lies with us to perform
it ; but we shall also wish to know all we can
about him, and not merely what he wants us
to do ; for it is by our knowledge of him that
our love is fed and our union strengthened.
Love is not a part of conduct, but a spring
or motive. It is that which acts. Hence
in saying, as we may, that all revelation
is directed to love and to the life of religion,
we are in strict opposition to those who say
that it is directed solely to conduct and to
the "religionising" of life. Hence mysteries,
which have no direct ethical value, bear most
directly on love, which ever seeks a certain
infinity and hiddenness in the object of its
affection. A thoroughly comprehensible
personality could have no attraction for us ;
it would afford no scope for the unitive effort
in which love consists. There must be always
a "beyond," a new territory to conquer,

LOVE AND BELIEF 49
a new difference to overcome ; for love is
not a statical agreement, but a process of
coming into agreement. Each personality
is ever changing into something else ; and no
two could at any instant be quite the same.
At best there is a harmony of dissimilars,
and it is one that needs perpetual adjustment
to keep pace with spiritual growth. It is
neither what we seem to understand about
God that feeds our love ; nor the fact that
He is infinitely beyond our understanding ;
but the fact that we can ever progress in
knowledge and love, and always with a sense
of an infinite "beyond." It is at the margin
where the conquering light meets the receding
darkness that love finds its inspirations. If
we are forced to conceive Him human- wise,
we know that the conception is but an idol
or picture : that if He is all that, He is also
infinitely more. To the savage He is but
the biggest and strongest of men ; to the
rationalist He is but the most intelligent
and moral ; to Faith He is the hidden
Infinite, of which these are but the finite
symbols. But though God does not reveal Himself
to us in the Christian religion merely as a
E

50 LOVE AND BELIEF
model of good conduct ; it remains true that
all His revelation is directed to, and in some
sense proceeds from, the life of Divine Love
in the soul. "What! wouldst thou wit thy
Lord's meaning in this thing ? Wit it well,
Love was His meaning. Who shewed it
thee ? Love. Wherefore shewed He it
thee ? For Love. Hold thee therein, thou
shalt wit it more in the same. But thou
shalt never wit therein other without end."
These words, with which the anchoress
Juliana, of Norwich, ends her revelations in
the fourteenth century, are true of all revela
tion however intellectualised in form — were
it even the creed of Athanasius. So far as
it is from God's inspiration, it is a word to
the heart and not to the head ; and as such
it must be criticised ; it is an endeavour to
find a mental and verbal expression of some
new experience or intuition of that will-world
of which love is the bond. Hence, though
their immediate bearing on good conduct is
not always apparent, the articles of the Creed,
especially taken in their unity as one organic
expression of God's relation to man, are
plainly directed to the life of love, to deter
mining more fully and completely our will-

LOVE AND BELIEF 51
attitude in regard to God, and to the whole
will-world as united with Him. Indeed,
that Faith and Hope are but ministerial to
Charity, as to the permanent substance and
end of religion, is a truism.
That vague undirected love and worship
of Truth and Goodness, which we might call
the protoplasm or primary matter of spiritual
religion, is first organised, defined, and
intensified, when it finds its object in a
personal will with which we can enter into
relations of affection and sympathy ; still more
when it is conceived as the will of the All-
Father and Creator, i.e., of Him in whom
all things live and move, and are ; and when
this mysterious nature is revealed to us in
the likeness of our own, and shared by a
plurality of persons, making a Divine love-
bound society capable of entering into
covenant with our collective humanity; and
when an Eternal Son incarnate, utters God's
love for man in the human language of
devotion even unto death ; and when a third
Person of the Divine family is revealed as
the sanctifier and consoler of the human spirit
in its labour of self-development. And,
similarly such dogmas as those concerning

52 LOVE AND BELIEF
the sacraments, the communion of Saints,
the forgiveness of sins, the resurrection of
the body and life everlasting — to what are
they all directed, but to the harmonising of
our affections with the Divine Will, to the
deepening and widening of charity, in other
words — to Eternal Life ?

VIII.
THE TRUTH OF BELIEFS.
In its external expression a religion consists
of a body of theological and ethical pro
positions, as well as of sundry rites,
ceremonies, institutions, and disciplinary
observances. As the rite or sacrament has
its visible and spiritual side, its value as a
fact in the world of appearances and its value
as a fact in the will-world ; so, I have
implied, each ethical or theological statement
is sacramental and belongs at once to the
world of the natural understanding, and to
the world of faith and spiritual reality. It is
as to faith and morals (i.e., as to spiritual
and religious valuations) that the scriptures
and traditions of the Christian Church claim
to be divinely guided into all truth, as it
were, by an unerring spirit or sentiment,
which selects or casts aside such materials
as are offered by the thought and language

54 THE TRUTH OF BELIEFS
of each age and people for its embodiment —
a spirit which, itself unchanged, changes the
fashion of its outer garb to suit every variety
of custom and tradition. That texture of
philosophical, scientific, and historical beliefs,
which the religious sentiment of Christianity
has inspired and in which it has embodied
itself, claims to be in harmony with the rest
of human knowledge, of which it is but a
part, and so far, to be true with the truth of
the understanding ; but its religious truth
lies in "the spirit that quickeneth," in its
fidelity to the facts of the will-world compared
with which "the flesh," the merely mental
value, "profiteth nothing." From every
new ingathering of knowledge the same
spirit can weave itself a living garment of
flesh, not less, but more pliant to its purpose
of self-manifestation than all previous
garments. The world of appearance, as we have
said, is simply subordinate and instrumental
to the real world of our will and affections in
which we live the life of love and hate, and
pass from one will-attitude to another in
relation to other wills than our own. This
will-life becomes religious as soon as we rise

THE TRUTH OF BELIEFS 55
to a distinct knowledge of a Divine Will as
the head and centre of the will- world. In this
region truth has a practical and teleological
sense — it is the trueness of a means to its
end, of an instrument to its purpose ; and
like these truths it is to some extent con
ditioned by what we know and believe about
its object. But this will-adjustment is the
end of all such knowledge and belief, and
constitutes its religious value. Hence the
religiously important criticism to be applied
to points of Christian belief, whether his
torical, philosophic, or scientific, is not that
which interests the historian, philosopher,
or scientist ; but that which is supplied by
the spirit of Christ, the spiritus qui vivi-
ficat : Is the belief in accord with, is it a
development of, the spirit of the Gospel ?
What is its religious value ? Does it make
for the love of God and man ? Does it
show us the Father and reveal to us our
sonship ?
Such religiously true beliefs have been
either created or shaped or selected under
the influence of religious inspiration, that is,
of the sacred enthusiasm kindled by some
piercing intuition, some vivid perception of

56 THE TRUTH OF BELIEFS
the realities of the will-world to which they
correspond. We may usefully distinguish a threefold
truth or correspondence to reality in that
organic body of beliefs known as the
Christian creed. First, they may be viewed
externally as woven into the tissue of our
natural understanding, and as forming
elements of our whole history and philosophy
of the world — of our attempt to put things
together coherently and to connect religion
with the rest of our knowledge. Thus the
existence and the nature of God, the immor
tality of the soul, the freedom of the will,
may be viewed as constitutive elements of
our philosophy ; the birth, death and resur
rection of Christ, as links in the chain of
history. Secondly, as a man's spirit and character
may be revealed and known by his reading
of history and by his view of the world and
life, by the colour they derive from the
glass through which he sees them, by the '
shape to which his receptivity moulds them,
so the spirit of Christianity is revealed and
known in the Creed. This truth of the
Creed's correspondence to the spirit of

THE TRUTH OF BELIEFS 57
Christianity is only another aspect of its
practical or "regulative" truth. It is by
living in the light of these beliefs, by regula
ting our conduct according to them that we
can reproduce and foster the spirit of Christ
within ourselves. They furnish us with an
effectual guide to eternal life.
Thirdly, a mere fiction may be practically
serviceable in art or industry ; and even the
natural life of soul and body may be aided
for a time and in particular cases by
useful illusions. But no mere fiction, no
pure illusion, no lie can be practically service
able to life on an universal scale. For life
depends on agreement with Nature ; that is,
on truth. Rogues and liars prosper just so
long as there is a majority of honest men to
. lie to ; but a community of rogues could not
hold together ; their theory of conduct is
untrue to the nature of human society.
Beliefs that have been found by continuous
and invariable experience to foster and
promote the spiritual life of the soul must
so far be in accord with the nature and the
laws of that will-world with which it is the
aim of religion to bring us into harmony ;
their practical value results from, and is

58 THE TRUTH OF BELIEFS
founded in, their representative value. Not
indeed that the spirit-world can be properly
represented in terms of the natural world.
But as we can speak of thought in terms of
extension, or of will in terms of mass and
motion, on account of certain analogies
between the two ; so we can be sure that
between the Christian understanding, or
formulation of religion as embodied in the
Creed, and the eternal realities of the spirit-
world there exists a certain analogy whose
precise nature is hidden just because we
cannot compare its terms as we can those
of thought and extension. And the reason
of this assurance is found in the universally
proved value of the Creed as a practical
guide to the eternal life of the soul — a proof
which is based on the experience not of this
man or that, however wise or holy, but of
the whole Christian people and of the Church
of the Saints in all ages and nations, on the
consensus of the ethical and religious orbis
terrarum.

IX.
LEX ORANDI.
That "the rule of prayer is the rule of
belief" (lex orandi, lex credendi) does not
mean that every popular devotion rests on
a sound dogmatic basis ; or that even the
most widely venerated relic is ipso facto
genuine ; or that we must believe de fide
in the translation of the Holy House
because there is a Mass in its honour.
The maxim has reference to the prayer
and the belief of the universal Church, of
the whole body of the faithful in which the
life of Christ is continued, in whose members
collectively the spirit of Christ, the spirit
of Charity, is spread abroad. "Prayer" is
to be taken widely for the life of Charity,
of Divine Love, of will-union with God
and His Saints; "Belief" is to be taken
for those conceptions of the nature and
laws of the other world which are pre-

60 LEX ORANDI

supposed by Charity, which determine and
characterise that Divine Love and give it
its special tone and colour. In other words,
a perfect penetration of the nature of Divine
Charity and of the Christian spirit, would
show us that this spirit of Charity was
begotten and fed by those truths which find
their expression in the Creed. More strictly
it is begotten by a mysterious, abiding
contact of the human soul with God ; and
the Creed is but the' record of the gradual
unravelling of the meaning of that experience
through the collective spiritual labour of the
Church, guided by the Spirit of Christ, into
all truth. Not all at once, but by a slow
evolution do the hidden implications of
Divine Charity become explicit in the con
sciousness of the Church, according as the
life of Christ lives itself out and exhibits
its infinite potentialities in the life of His
mystical body.
The Creed with all its legitimate develop
ments is wrapt up in the Lord's Prayer
which embodies the aims and aspirations
of the human soul of Christ, and gives
voice to His Love. If the " Our Father "
is the criterion of all Christian prayer by

LEX ORANDI 61

which every spirit is to be tried ; it is in
directly the criterion of every belief, just
because prayer and belief are so inextricably
intertwined. The affection which breathes
forth the prayer cannot be fixed and com
municated to others without some indication
of the facts and truths that have kindled the
affection ; and these must be expressed,
however roughly, in the conceptions of the
mind. The fatherhood of God ; the brother
hood of man ; the kingdom of Heaven ; the
triumph of the Divine Will ; Providence ;
Sin ; Reconciliation ; Deliverance ; these and
others are the ideas which beget, characterise
and control the affection that utters itself in
the Lord's Prayer ; and of these ideas the
Creed is the amplification and closer
definition — a definition demanded not by
mere theological curiosity, but by the very
growth of the spirit of Love (in the collec
tive Christian soul) to a greater explicitness
and self-awareness. It is the Saints in
virtue of their sanctity who have been the
chief authors of this unfolding of the spirit
of Christ and consequently, though perhaps
indirectly, of those doctrinal expressions in
which that unfolding has embodied itself.

62 LEX ORANDI

They who best live the life, best know of the
doctrine. Those beliefs that have been
fashioned by pure theological curiosity, or by
false piety, or by superstition, or in the
interests of laxity or worldliness or avarice
are local, ephemeral ; and having no root they
soon wither away. Quod semper; quod ubique ;
quod ab omnibus is the test — Beliefs that
bring forth the fruit of holiness and charity
more or less abundantly just in the measure
that they are lived and practised ; that do so
with a certain universality, at all times, in all
places, in all men, are thereby shown to be
natural or true to the spirit of Christ, to be
in harmony with the ultimate laws and
realities of that supernatural world to which
we are related by the life of Divine Love :
" By their fruits you shall know them."
Hence it is that no man can take his own
subjective and separate experience as a suffi
cient test : " Securus judical orbis terrarum."
If he is to develope a healthy individuality
he must first appropriate and master what is
common to all ; he must correct his eccen
tricities by the teaching of the Church, that
is, by the consensus of experts in the art of
Charity ; else he may be beguiled to eventual

LEX ORANDI 63

loss by a semblance of present gain, and
mistake for healthy food what general experi
ence has discovered to be a slow poison. For
the spirit of Christ is in no man adequately
and independently but only in virtue of his
membership with the whole body of the
faithful throughout which it is diffused. And
indeed his subjective faith is nothing else
than his obedience to the attraction which
the spirit of Christ in the Church exercises
upon the same spirit as latent in himself.
Christ's sheep hear His voice because they
are His already ; because they are of His
spirit. The more perfect Christ without
them, the Christ of the Church's faith, cries
out to the nascent Christ within them, spirit
to spirit, with an importunity that cannot be
resisted without violation of conscience. Not
that the very earliest dawnings of the life of
Divine Charity are exigent forthwith of all
that explicit fulness of Christian belief which
has fed the heroic love of the Saints ; but
that beginners in the life of Faith find
inclusively in the Catholic Creed (as yet, too
big and rich for their feeble powers of
assimilation) those first roughly outlined
notions of the Kingdom of Heaven which

64 LEX ORANDI

suffice for their present need : and that, just
in the measure in which the spirit of Christ
is truly developed in them, a more explicit
belief will be felt as an exigency which the
Church's fuller teachings can satisfy with all
the security and authority of universal, as
against individual, religious experience.

X.
THE DARK GLASS OF MYSTERY.
We must now endeavour to exemplify the
foregoing principles by applying them to
some of the chief points of Catholic Christian
belief so as to illustrate the manner in which
the Lex Credendi or rule of faith has been
determined and must be interpreted by the
Lex Orandi or rule of prayer. We shall as
far as possible consider these beliefs under
their three-fold aspect (i) as truths of the
understanding, (2) as truths of practical
religious value, (3) as truths of that eternal
order of being which eye hath not seen, nor
ear heard, nor heart conceived save under
the form of analogies.
But we must first insist more expressly
on the fundamental fact that, just as our
bodies are from the very beginning in felt
relation to the bodily world, so our souls
and wills are naturally, ceaselessly, in felt

66 THE DARK GLASS OF MYSTERY
relation to the moral and spiritual world, — to
that society of wills of which the Divine
Will is the Source, the End, the Bond. In
both cases we are forced instinctively to act
or move in this direction or that, and by so
doing to experience either ease or unrest
according as the action harmonises or clashes
with the interests of life and self-expansion.
Through the recording, classifying and unify
ing of these experiences men have built up,
gradually, by their joint labour, a plan or
scheme of the whole world by which they
can guide their action fruitfully and turn past
experience to profit. This plan or scheme is
the work of the rational understanding and
finds its outer expression in language. Since
it is only through our outward senses and
through bodily signs that we can converse
with one another, all our language and
symbolism, all the forms of our under
standing, are derived from the world of
appearances, so that even our private and
incommunicable feelings and desires have to
be translated into terms of outward objects
common to all, before we can speak of them ;
and it is only in this translated form that they
are entered and registered in that scheme

THE DARK GLASS OF MYSTERY 67
of our understanding which is essentially
communicable, if not actually common, to all
men. And with what result ? That if we
forget what we have done, and treat our
symbolic descriptions of feelings and emo
tions as literal, we are landed in all sorts
of absurdities when we try to understand
them. Still more does this hold good of
our higher inward experiences, our religious,
social and moral affections and aspirations.
As soul and body make up one being, so
do our inward and outward experiences make
up one life, and so do the realms of spiritual
reality — timeless and spaceless — and of
material appearances make up one world.
But this whole world of inward and outward
experience has to be represented by our
understanding and speech in terms of one
(and that the lower) part, in terms of appear
ances ; hence the inevitable confusion that
attends our effort to explain spiritual experi
ences and realities and to weave them into
one coherent system or scheme along with
those of our bodily life ; for, our mental
reconstruction of the spiritual realm being
necessarily built out of the same materials
as our reconstruction of the physical realm

68 THE DARK GLASS OF MYSTERY
possesses a far more indirect and imperfect
truth-value than this latter. If then, the
universe of physical Nature into which our
bodies are woven and to which our bodily
life adjusts us, exists representatively in our
mind only as a rough diagram constructed
or dotted-out from the fragmentary data of
our narrow and momentary experiences, and
barely serving the purpose of a practical
guide to action ; if. Nature itself as presented
in our limited experience is so infinitely less
than what it would be presented in an
unlimited experience, much more inadequate
must be our mental understanding of the
spiritual realm of which we have to speak
and think in terms of Nature. If the former
knowledge is necessarily inadequate, the
latter must be mysterious as well as inade
quate ; it must abound in seeming anomalies
and paradoxes.
As then our body is woven into the very
tissue of the world of appearances of which
each particle exerts a ceaseless influence on
every other ; as it is subject from the very
first to a whole system of attractions and
repulsions which it is the slow and painful
task of science to unravel, set in order and

THE DARK GLASS OF MYSTERY 69
unify ; so too our will, through its immediate
rapport with God, is knit into that spirit-
world of which He is Source, Centre, and
End ; is subject to its influences in every
conscious moment of life ; and it is only by
the accumulated results of religious reflection
that the implications of these experiences are
unfolded, sorted out, and built up into a
mental reconstruction of the spirit-world.
Revelations are but the epoch-making super
normal experiences of God-inspired prophetic
souls, by which some unexplored tract of the
Beyond is laid open to momentary observa
tion, and furnishes the basis of a new law
or generalisation which links incoherencies
together and brings order out of previous
confusion. Just because God is the first, the deepest,
the most continuous and all -permeating
influence in our conscious life, He is the last
clear result of this unravelling, unearthing
process ; the first thing given us in the order
of "confused knowledge," He is the last to
be known distinctly; the last, because of His
very nearness, to be severed and pushed
away from self, and viewed under the form
of an object. Through the creature we can

70 THE DARK GLASS OF MYSTERY
get to the Creator, through the finite to the
Infinite. Good and evil first present them
selves to our choice in those wills like our
own with which we are in social relationship.
From the glitter of these innumerable reflec
tions we turn round to look up to their source
in the heavens.
Thus we learn to distinguish between God
as He is given in our experience and as He
is represented in the constructions of our
religious understanding ; even as we do
between Nature which presses and acts upon
us as a whole, and Nature as known to us only
in part — merely from the surface in contact
— through the enigmatical constructions and
symbols of science.

XI.
BELIEF IN GOD.
As we here use the term, religion is the will-
attitude of the soul towards God considered
as a Person, as that Sovereign Will which
is the head, bond, and centre of the will-
world. It is precisely under the aspect of
goodness, or rather, since the will's ultimate
object is never an abstraction, under the
aspect of a Being in the act of loving, and
willing, and causing, every possible kind of
goodness and truth and beauty, that God is
our principal will-object, the term of our
unqualified love and worship and reverence.
All else that we believe about Him is but an
amplification of this aspect. So far as He
belongs to that world of our understanding
which systematises our experience with a
view to converse and outward action, He
is viewed as the First Cause, as Self- existent,
Infinite, Eternal ; or perhaps He is mis-

72 BELIEF IN GOD

conceived in some way or another, and some
of His attributes distorted or denied. As
the object of theological science we may
know Him more or less ; but we do not
believe in Him. To believe in Him is to
reckon with Him as a reality, and by free-
choice to shape and adapt our inward and
outward life with reference to that reality —
yielding to it or resisting it.
The simplest can believe in Him, however
incorrectly they may understand Him or
apprehend all the philosophical implications
of Necessary Being. To reckon with God
as a reality, to enter into social relations with
Him, does not necessarily mean leading a
good life. The rebel who wilfully resists
and defies authority confesses its reality by
his defiance as much as he would by his
submission. .We do not beat the air or resist
the void. Hostility is as real as friendship.
Hence the distinction between belief and
love is well founded and is consistent with
the assertion that belief involves a practical
attitude of the will, and does not stop short
with a barren assent of the mind. " The
devils believe and tremble ; " their trembling
is the very embodiment of their belief; for

BELIEF IN GOD 73

them God is not merely accepted by the
mind, but is felt as an obstacle to the will.
The reasons and proofs that are commonly
given for the existence of God are not always
those that have historically given birth to
the belief in His existence. Rather they are
after-justifications of a belief that has risen
independently of them, and represent an
attempt to harmonise it with the rest of our
understanding. Historically the belief has
been fashioned by the religious needs of man's
nature, and so far as it is true to that nature it
must be justifiable by any philosophy that is
true to the same. Truth is the same whether
approached from the practical or the specu
lative side ; what is really good, is true ;
what is true, is really the best.
In the measure that men have obeyed their
inborn attraction towards the Ideal, feeling
their way from one conception of the
spiritual world to another according as this
or that has proved its greater efficacy as a
practical guide to inward life and growth,
the notion of one supreme personal spirit,
almighty, all-wise, all-holy as Source, Centre
and End of the will-world has gained accept
ance universally — semper, ubique, ab omnibus;

74 BELIEF IN GOD

and has thereby proved its accord with the
ultimate realities on which the laws of man's
higher life are founded. The practical advan
tages and life-values of the great unifications
of physical science are not more immediately
apparent or indisputable than the moral and
spiritual advantages resulting from the con
ception of the Infinite as being a personal
Spirit or Will, giving unity of origin, centre,
and aim to the otherwise aimless and chaotic
multitude of finite wills ; from the conception
of this God as super-corporeal ; as one rather
than many ; as just and holy rather than
merely wise or powerful ; as all-seeing, all-
judging, rather than limited. Growing better,
men have formed and approved these beliefs
rather than their contraries ; and approving
them have grown still better, and have thus
verified them experimentally.
It is plain that these beliefs are at first
expressed simply and directly in the terms
of things familiar to us, just as if they had
been given us through our senses like the
facts of history or science ; and belonged to
the world of appearances. But our mind,
with its need of unity and coherence, cannot
tolerate the confusion that would result from

BELIEF IN GOD 75
taking them in their simple literality, and at
once sets about explaining them as analo
gously true in some way that will harmonise
with the rest of our systematised knowledge.
It tells us that these beliefs will bring chaos
into our understanding unless we are quite
clear that, between the being and nature of
God and that of all the creatures He has
made there is no common measure, no rela
tion of more and less, but an absolute differ
ence in kind ; that nothing can be said in just
the same sense of Him and of any creature.
This is what we mean by His infinity — not
that He is indefinitely, endlessly, greater in
measure and degree than anything we know
in the way of being, unity, personality, spirit,
knowledge, power, cause, will, goodness ; but
that He includes these in one simple abso
lute perfection in some way more different
from them all than thought is from matter or
than desire is from force.1 In Him, what we
call will is exactly the same thing as what we
call knowledge, or being, or unity, or good
ness ; in us all these things are as distinct
as possible and have nothing in common.
He cannot strictly be grouped with anything
1 See the note on analogy at the end of this chapter.

76 BELIEF IN GOD

so as to be one of a class : but only by way
of analogy. We call Him a spirit, a person,
as if He were one of a number of such ; yet
He is not one, or individual in the way that
we are. He is a spirit only so far as this
means that He is not corporeal ; He is a
Person because most certainly He is not
impersonal. What He is includes all that
by which spirit excels body, and by which
personality excels impersonality, and by
which individuality excels indefiniteness and
confusion. We do not even believe in a
God, for this would imply a possible or con
ceivable multiplication of Gods : but only in
God, for could we conceive Him adequately
we should see that the idea of His replication
was incoherent and absurd.1
1 That it does not now strike us at once as inconceiv
able that the self-existent should be multiplied or extended
is because the only " self" and the only " existence" that
our understanding (as distinct from our intuition) knows
is finite and limited and therefore can be conceived as
multiplied. Again it is because we are forced to conceive
God's existence in terms of our own and as of the same
sort, that we do not at once see the necessity of His existence,
the impossibility of His non-existence — our own sort of
existence being merely contingent. It is only by round
about reasoning that we are brought to see that there
must be a higher kind of being than our own to account
for our own ; one whose existence is necessary and which
cannot be measured by any finite measure.

BELIEF IN GOD 77
That it is not so to us now, only shows
that we cannot now think of Him, cannot
make Him an object of our thought, cannot
oppose Him to ourselves as another self,
without at once putting Him into a class
with other objects of our thought and so
making Him finite in the image and likeness
of creatures. This transformation is however
necessary if we are to enter into social rela
tions with Him — if we are to think of Him,
love Him, pray to Him. As head and centre
of the will-world He must be represented by
us as part of that finite spiritual organism ;
as the First of Creatures; as making Himself
man for our minds ; as a power, an intelli
gence, a will indefinitely greater than, but
of the same kind as, our own. Man cannot
deal practically with what the heart of man
has never conceived, with what is neither
the self nor the not-self; with what is as
distinct from him as the latter, yet quite
differently distinct ; as close to him as the
former, yet quite differently close ; with a
relation that is necessarily sui generis and
unknown to finite experience; he cannot
deal with the Absolute in its absoluteness.
The fiction of God's finitude and relativity

78 BELIEF IN GOD

is therefore a necessity of man's religious life.
But the interests both of intellectual truth and
of religion require us to recognise this fiction
as such, under pain of mental incoherence on
one side, and of superstition and idolatry on
the other. For, to make God finite is to bring
Him inside creation as its principal part or
factor, just as a monarch is part of the society
he governs ; but to mistake this imaginary
importation for a reality, to view God's
immanence as that of a veritable anima
mundi, part and parcel of the whole, revealed
in Nature just as the soul is revealed in
the body, would falsify all the calculations
of our mind. Again, worship is not less
idolatrous because the idol is greater than
all other creatures put together. The
reverence due to even the most marvel
lously gifted of our fellow -creatures differs
altogether in kind from that due to the
Giver on whose bounty we both alike are
beggars ; just as fraternal differs essentially
from filial affection. This sentiment of
adoring (latreutic) reverence owes its unique
quality to the sense, however vague, of the
absoluteness and infinitude which charac
terise its object, as being That which alone

BELIEF IN GOD 79
can satisfy the spiritual hunger which no
idealisation of the finite, however great,
could possibly satisfy. To lavish this senti
ment on anything short of God is the very
essence of idolatry. Yet if they cannot find
bread men will eat earth in their vain efforts
to stay the imperative cravings of their
nature ; for the appetite is there, as a vague
uneasiness, from the very first, long before it
arrives by way of experiment and failure at a
distinct expression and understanding of itself
and of its object.
The finite image, therefore, under which
God is presented to us for the practical
purposes of religion could not be universally
useful to that spiritual life by whose exi
gencies it has been fabricated were it
not grounded in the ultimate nature of
things ; were it not representative of the
Infinite at least by way of analogy. There
is a representative correspondence between
a musical score and the music itself through
which one stone-deaf from birth might be
taught to produce effects, to exercise control,
in that sound-world which has no direct
place in his consciousness. Yet we cannot
say that he knows nothing of the sound-

80 BELIEF IN GOD

world, that he has no evidence of its exist
ence ; we can only say that he does not
know it in its own terms, but in terms of
sight or touch. Though we know God's
kind of being only in terms of our own,
the Infinite only in terms of the finite, yet
He is not therefore unknowable or unknown ;
nor is our action void of all effect in the order
of Eternity.
Confusion as to this fundamental point is
at the root of nearly all the difficulties we
experience in endeavouring to reconcile the
chief mysteries of faith with our natural
understanding. Hence we have tried to put
the matter clearly at the outset.
We have seen then how this popular
notion of God as a personal spirit in our own
image and likeness is true to the needs of
our religious and moral life ; and how it is
true for the mind only so far as it is taken
to represent the Divine order of being
analogously in terms of the finite.
THE MEANING OF "ANALOGOUS."
As the analogous character of our notions about God
has so often been misunderstood in an agnostic sense,
I append here a brief resume — which I have given
elsewhere in an altered form — of the teaching of

BELIEF IN GOD 81

St. Thomas Aquinas (Summa Theol. Pt. I. qq. I to 12) who,
as the highest accredited exponent of dogmatism, can
scarcely be accused of agnosticism.
Assuming that reason forces us to admit the existence
of one necessary Being, all-wise, all-powerful, all-good,
the first and all-sufficient cause of every finite perfection,
I have implied that between these attributions (existence,
being, unity, necessity, wisdom, goodness, power,
" firstness," causality) as used of God and as used of
creatures there is no common or identical measure, but
only an analogy; that God is more than generically
distinct from any finite being ; that He is unthinkable save
as the hidden synthesis of irreconcilables ; we affirm that
the synthesis exists, but of its precise nature we have no
proper idea. What drives us to this affirmation is the
necessity of believing that all finite perfections and
advantages, however mutually exclusive, must be united
and transcended in the simplicity of their common source.
Owing to this absolute simplicity, what we call knowledge,
goodness, power, etc., in God, are but aspects of exactly
the same inscrutable thing or perfection. In us these
qualities are incurably distinct ; they can be magnified
indefinitely without ever merging into one another. Hence,
when we call God " Goodness," " Knowledge," or" Power,"
we mean something qualitatively diverse from our own
goodness, knowledge, and power, which are for ever
distinct from one another, and are not God. Between His
goodness and ours there is not a mere arithmetic difference
of more or less ; nor yet one of added or subtracted
qualities leaving a common generic element ; but there is
simple diversity or all-permeating difference.
When I speak of God as " goodness," I mean that as
the ultimate simple source of that and of all perfections in .
creatures, He must possess it infinitely — not merely without
limits of degree, but without those limits of kind that in us
make goodness separable, and separate from knowledge,

82 BELIEF IN GOD

power, existence, etc. Could I conceive God properly and
not analogously I should see that He was, and that He was
not, all at once, Goodness, Knowledge, Power, etc. ; that
Deity was a diverse perfection from them all, yet including
and transcending them all. To say that " He is good and
not -good " does not mean that He is good and bad, but
that the simple synthesis of all perfections cannot be
properly described by the name of only one. Since what
I call Goodness in God might just as well, under another
aspect, be called Being or Wisdom, it is plain that Goodness
is said of Him in a non-proper or analogous sense. And
yet it is equally plain that it conveys real information
about God over and above what is conveyed by the terms
Wisdom and Being ; and that by the accumulation of such
analogous predications we approximate towards the ever
unattainable comprehension of Deity.
Between such things as thought and extension which
belong to totally different genera there can be no identical
predication founded on community of content. We can only
find analogous resemblances, and speak of one, almost
poetically, in terms of the other. Again, though their
inner character is wholly diverse they agree in being each
of them an object of thought, a " something " possessing
a certain analogous unity, truth, value, etc., from which
certain very abstract and barren conclusions may be drawn
from one case to the other. So barren and abstract or at
best poetical or metaphorical would be our notions of God
derived from creatures were He simply in a different
category or genus from the finite ; but if He is infinitely
further in one sense, He is infinitely nearer in another.
His being is not related to man's, as that of thought to
that of extension, or as that of desire to that of physical
force. He is not known merely as " something," but as the
root and source of everything as immanent no less than
transcendent — a relation which does not exist between
finite things of wholly disparate categories. The relation

BELIEF IN GOD 83

between branch and branch is different from that
between branch and root. Our knowledge of God is
therefore not limited to those attributes which belong to
every term of thought, to every " something," as such, but
embraces, without limitation of degree or kind, whatever
perfection of content is predicable of any possible thing
or term of thought. So understood, the scholastic
doctrine of analogy steers successfully between the Scylla
of illegitimate dogmatism and the Charybdis of Spencerian
agnosticism.

XII.
BELIEF IN FREE-WILL.
Belief in the freedom of the will and belief
in the immortality of the soul are so closely
bound up with religion as to demand here
a short consideration. Together with the
belief in God, they constitute the Credo of
what is sometimes called, rather inaccurately,
" Natural Religion." They are both given
to us primarily by the experiences of our
inner life, which they are found to explain
and to foster. Historically, it is their
regulative and practical truth that is first
apparent to us — their life-value and their
harmony with the nature of the soul. Always,
everywhere, in every one — Semper, ubique,
ab omnibus — these beliefs, wherever they are
established, go hand in hand with the higher
development of man's moral and spiritual
life, private and social. This universality of
their practical truth warrants a belief in their

BELIEF IN FREE-WILL 85
correspondence to the inmost and deepest
realities of the spiritual order which they
represent, not properly but analogously, in
terms of the world of appearances. If they
are to be harmonised with our understanding
it must be by a clear recognition of their
analogous character, and of the limits within
which they are true under that materialised
form which they spontaneously take in our
mind. It may be at once objected that the fullest
vigour of moral and spiritual life has often
been attained by those whose creed or
philosophy denies the freedom of the will :
who regard it as rigidly determined by
Nature or by God. But the beliefs we are
dealing with are the spontaneous suggestions
of experience in their crude form before the
understanding has endeavoured to reconcile
them with itself. All admit that the first
suggestion of experience is that in certain
matters we are free and responsible, worthy
of praise or blame, as being the ultimate
originators of certain effects ; and that in
many other matters we are worthy of neither
praise or blame, being but passively deter
mined by causes outside ourselves. Those

86 BELIEF IN FREE-WILL
who, failing altogether to reconcile this belief
in freedom with their understanding, reject
it as an illusion, are in theory " determinists "
or " fatalists," but none the less in practice
they obey the so-called illusion and admit its
practical utility. Treating freedom thus as
a fact or reality they still " believe " in it, and
owe their moral and religious vigour not to
their theoretical denial but to their practical
belief. Our personal experience will show
us that, in any given matter of conduct, a
belief in our freedom, in our power to act,
is a necessary condition for the exercise of
such power ; we never attempt the possible
if we believe it to be impossible ; we give
up trying and yield ourselves passively to
the forces that play upon us. The " deter
minists " have often tried to show that their
theory ought not to limit life's energy in any
way ; and possibly it would not, in the case
of one who had persuaded himself on the
point philosophically. But viewed as a
belief, and not as a theory ; as it presents
itself simply to the mind, not as sophisti
cated by after-reflection, the denial of man's
freedom, whether in general, or in some
particular matter, works as disastrously as

BELIEF IN FREE-WILL 87
the belief in it works fruitfully. We cannot
then doubt as to which belief is more con
sonant to the ultimate realities of the spiritual
world, or allow the perplexities it offers to
the understanding to shake our conviction
for a moment.
But what is the root of these perplexities ?
It lies in this ; that our will belongs to the
world of realities, whereas our understanding
can represent things only in terms of the
world of appearances, of things that are seen
and touched, that are measured by time and
space — of things that are moved passively.
A moment's reflection will convince us of the
truth that no single instance of action is
offered to our senses in the world around us.
The horse moves ; the cart follows ; we call
the first "action" but we really mean that
it is the result of the horse's action which is
itself inferred and not seen. Strictly, the
movement of the horse's limbs, like any other
movement in outward Nature, is as much a
passive result as is the movement of the cart.
One, and one only, instance of action is
directly known to us, and that is the action
of our own will : every other action is simply
inferred and not seen. Seeing effects like

BELIEF IN FREE-WILL

those that result from our own action we
instinctively suppose them due to a similar
cause. But we represent and understand
action necessarily under the figure of a
passive movement which precedes some
other movement that is rigidly connected
with it, as the movement of the cart is with
that of the horse. Forgetting that this is
but a figure or symbol, we turn back and
think of our own will and action as a move
ment of which our spirit is not productive
but receptive, and we ask : How is it caused ?
If by ourselves, then this causing of it is a
previous action which presents the same
difficulty : and so on for ever. If not by
ourselves, how are we responsible ? We
fancy the alternative is between a pair of
scales that obeys the weights passively ; and
one that moves itself miraculously regardless
of the weights. Passivity and determinism
are all that is given us in the world of appear
ances ; and so long as we try to understand
action and freedom in terms of that world,
we shall be forced to deny them in theory
unless we remember that our representations
are only analogous and symbolic of the real
world. The very words "freedom," "self-

BELIEF IN FREE-WILL

determination," or any others we can coin,
are rife with snares if we take them literally.
And yet our free action is better and earlier
known to us than anything else and is pre
supposed to all possibility of further know
ledge — for it is in our action, and as acting,
that we know ourselves ; we cannot go
behind it in thought, or compare it to
anything else, or classify it among the
contents of our understanding. Action, the
exercise of freedom, is the exercise of our
spiritual existence. It is as with " knowing."
We have to speak and think of " knowing " in
terms of its conditions or objects. We know
an object from its picture, symbol, or repre
sentation ; but this too is an object ; and
how is it known? "Knowing" cannot be
understood because it is presupposed to all
understanding ; we cannot get behind it since,
like " willing," it is but an aspect of our
spiritual self, and we cannot get behind
ourselves. If then we cannot represent our own action,
than which nothing is better known to us, in
the terms of our understanding except by
way of analogy, how shall we hope to re
present that mysterious, unknown influence

go BELIEF IN FREE-WILL
which God exercises continually in, over, and
through our action, as the First Mover in
every movement? If we call it " will " or
"action," we seem at once to make our own
will or action its passive result in us ; some
thing done to us but not by us. Hence, we
must remember that it is not an action or
cause of the same order as ours, but of an
infinite or incommeasurable order; that
action is said of God analogously ; that it is
only another name for what He is when
viewed as the presupposition of all action.
Our action depends not on anything He
literally does, but on the fact that He is.
Thus that naive belief in our freedom,
which is proved true to the ultimate realities
of the spiritual order by its universal fruitful-
ness in practice, can be brought into harmony
with the reflex understanding as soon as its
analogous character is duly recognised. Prior
to and independently of this, the belief is
true to the practical exigencies of life : true
thereby to the realities which are at the root
of those exigencies, but more or less false to
the world as re-constructed in the scheme of
our understanding out of materials borrowed
eventually from the realm of determinism.

XIII.
BELIEF IN IMMORTALITY.
Unlike the belief in free-will, that in the
immortality of the soul is not explicitly pre
supposed from the first beginnings and in
every act of the life of religion. Yet the
further development of that life makes it
plain that these first beginnings are inexplic
able unless immortality be a truth ; although
the express acknowledgement of this truth
be not needed till a later stage of spiritual
growth. This acknowledgement becomes a
necessity of religious life in the measure that
men realise that there is and can be but one
God over all, who is a just and righteous
God rendering to every man according to
his own personal merits, and therefore recti
fying in some other state of existence the
patent inequalities and injustices of a world
where the wicked flourish like bay-trees and
when the just man dieth no one taketh it

92 BELIEF IN IMMORTALITY
to heart ; and again, in the measure that
the absolute worth and the inexhaustible
capacities of each individual soul are realised
in a way to make intolerable and irreconcil
able with any intelligible estimate of God's
wisdom, goodness, and love, the supposition
that this mortal life offers an adequate envi
ronment for man's spiritual development, or
can be anything more than a preliminary and
embryonic stage of his history — a time when
the seed is sown that bears, no doubt, a ratio
to the future harvest ; when foundations are
laid that in some way fix the character of the
future structure ; when a path is chosen that
must be traversed hereafter to its infinite
consequences. In short, when the spiritual
life of friendship and will-union with God
comes to be recognised as an end in itself,
and the end to which every other life-interest
must be subordinate, the belief in the eternity
and imperishableness of that life becomes an
axiom of religion.
No valid argument indeed can be based
on the universal prevalence of that purely
animal longing for life and shrinking from
death which is but another phase of the
brute instinct of self-preservation ; on the

BELIEF IN IMMORTALITY 93
wish for an endless continuance of present
conditions. Only those who live most worth
lessly and frivolously, can fancy that they
desire or would be contented with an eternity
of the same routine of inanity that fills the
days and years of their life ; those who feel
no torturing limitations, no pent-up expan-
siveness. For indeed it is only a fancy.
Physical appetite unsatisfied seems limitless
in its cravings ; but satiety comes at last
even for the greediest ; and the days wherein
a man shall say : "I have no pleasure in
them." "Only to cheap curiosity," says
Munsterberg, " can it appear desirable that
the inner life, viewed as a series of psycho
logical facts, shall go on and on. ... It
would be intolerable for seventy years :
who would desire it for seventy million
years ? ... It is like the thought of end
lessness in space ; if we were to grow
endlessly tall, physically almighty, would our
life be more worth living?" It is as a
postulate, not of physical but of spiritual life
that the belief in immortality grows more
imperative with every development of that
life — a life whose progress is not that of
monotonous quantitative prolongation but

94 BELIEF IN IMMORTALITY

that of ceaseless expansions and transforma
tions into something qualitatively different
and better.
The history of the belief and of its
variations establishes this connection with
an irresistible solidity.
If Bouddhism be instanced as an older
and more wide- spread religion than Christi
anity and yet one which regards a future
life as a calamity from which men should
seek eventual deliverance by flight and
voluntary self-limitation, it must be remem
bered that it is a religion which believes in no
God, which denies the worth of life ; that is
without faith, without hope ; intent only on
finding escape from sorrow in silence and
extinction ; in short, that it is not a religion
at all, in the sense in which the term is used
in these pages ; but only an ethical system,
a way of life, or rather of death, with whose
pessimism the denial of immortality were
perfectly consonant.
The worship and service of God merely as
the protector of one's people and nation or
as the dispenser of temporal blessings and
chastisements does not, of course, postulate
a belief in immortality ; but so far as higher

BELIEF IN IMMORTALITY 95
motives are positively excluded from such
worship it cannot be viewed as an exercise
of the inner life or of religion in the spiritual
sense of the term, since it is subordinated
wholly to the interests of the outer life.
" Let us eat and drink for to-morrow we
die" expresses in its grossest form that para
lysis of spiritual life which issues in the case
of most men from a decisive denial of
immortality. Many there are for whom such
denial is not apparently inconsistent with a
devotion to the ideal and with high ethical
development : yet it may be questioned
whether in such cases there be not some
sub-conscious hoping against hope, some
secret revolt of the religious sense against
the abstract reason ; or at the very least a
belief that somehow, somewhere, good and
evil, truth and lie, fair and foul, are fraught
with eternal consequences for humanity. So
naturally inwrought is this conviction of
conscience that it needs to be continually
and explicitly denied if it is not to re-assert
itself in every act of our will. Let us once
realise and feel that Humanity is as mortal
as the individual — dust from dust, returning
to the dust, be it a mountain of dust or a

96 BELIEF IN IMMORTALITY
handful — let us once be quite sure that when
this spinning ball of earth comes to a stand
still or is shattered to atoms, the history of
man's life upon it will be as a tale told by
an idiot, what will idealism be but a bubble
that is pricked, an illusion whose spell is
broken ? The spiritual life is eternal or
nothing. ... If Death were seen
At first as Death, Love had not been,
Or been in narrowest working shut, —
Mere fellowship of sluggish moods.1
"Always, everywhere, in all men," this belief
in the eternal destiny of the individual soul
has proved itself fruitful in an immense
deepening, strengthening and enrichment of
the spiritual life ; and has thereby proved
itself true to the nature and laws of that real
world with which that spiritual life puts us
en rapport. Its practical truth must therefore
be rooted in its truth as a representation of
the invisible world.
Plainly it represents that world more or
less in terms of this, and so far possesses a
merely analogical or equivalent truth. Its
demands will be satisfied in some higher and
1 In Memoriam, xxxv.

BELIEF IN IMMORTALITY 97
better form, not in the precise form of our
materialised conceptions. The materiality
of these conceptions is inevitable because
all our language is borrowed from natural
things, their measurements, relations and
properties. We are bound to think of the
future life and world as etherialised con
tinuations of these present ; of eternity as
time indefinitely prolonged ; and of the soul
as an attenuated, filmy replica or shadow of
the body, as a something that enters it,
leaves it, goes up and down, flits here and
there. Between the very rudest and the
most cultivated picturings of the soul and
of its future state, there is a difference only
of degree in point of materialism. Not only
must we perforce think of the spirit or real
self, in terms of the body or apparent self,
but we must also think of its timeless and
indivisible action in terms of these appear
ances to which its action relates. We divide
its knowing and its willing and feeling into
groups and series of separate acts answering
to the fragments and moments of our brain-
movement, and thus ascribe to it a sort of
life that is essentially bodily and mortal —
much as, in spite of science, our imagination
H

BELIEF IN IMMORTALITY

persists in ascribing to the sun those move
ments that belong only to the still-seeming
earth. Under this illusion we can think of
spiritual immortality merely as an endless
prolongation of our nerve-and-brain life. But
take the spirit out of the world of appearances
and the question as to its mortality becomes
vacant of all sense.
It is by such reflections on the merely
analogous representative- value of our sponta
neous notions about the soul, its immortality
and its future state, that the understanding
is enabled to harmonise these notions with
its re-construction or putting-together of
things in general.
Beliefs that are proved true to the laws of
man's highest life and thereby to the ultimate
realities of the spiritual order cannot be
wholly in conflict with an understanding
that is true to Nature. It must at least find
place for them even if it cannot always
demonstrate them ; it cannot exclude them
without stultifying its whole raison d'etre.
For the understanding is but an instrument
fashioned by the will to serve as a guide to
life and action. It is shaped, not out of
nothing, by the co-ordination and harmo-

BELIEF IN IMMORTALITY 99.
nising of just those very spontaneous notions
and beliefs that experience has proved fruitful
of life. If this co-ordination can be effected
only through the exclusion of the chief of
them, the work must be broken up and begun
all over again. The claims of certain beliefs
are stronger than those of any system that
would exclude them.

XIV.
BELIEF IN THE BLESSED TRINITY.
The doctrine of three persons in one God
was first revealed in substance by Christ and
was developed to greater distinctness by the
faithful under the influence and guidance of
the Spirit of Christ. It is a conception of
the Divinity which shapes, characterises and
expresses that particular quality of super
natural love towards God and man that
burned as a fire in the Heart of Christ and
was thence kindled over the face of the earth
among His disciples. It gives a new and
far more explicit constitution to that will-
world in which our inner life of Grace is
lived, determining more exactly the nature
of its source, end, and centre, and, by con
sequence, of our relations to it, and to one
another through it. Like every other doctrine
of the Christian faith, this of the Trinity is
the creation of love and life ; it was felt and

BELIEF IN THE BLESSED TRINITY ior
lived before it was expressed in terms of
the understanding. In it Christ and the
Church have but unfolded more fully the
secret implications of Charity — have, as it
were, accounted for it. In its feeble begin
nings Grace was in man as a vague feeling
whose nature and efficient source were but
dimly defined ; not till it gathered to its
utmost force and intensity in the human soul
of Christ was its origin clearly revealed to
man's mind as a Trinity of divine persons,
Father, Son and Spirit.
We cannot love what we do not know,
any more than we can think without some
thing to think about. But we can know a
thing simply as that which attracts or repels
us in a certain way, in a certain direction ;
we can know it in, and with, that very
attraction or repulsion long before we can
make any sort of representation of it in our
mind. And thus in the movements of Grace,
in the attraction to good, in the repugnance
to evil, we know God and the Blessed Trinity
long before we shape any image of them in
our thought.
If the idea of God, as given us by the
requirements of religious experience, needed

102 BELIEF IN THE BLESSED TRINITY
to be explained as analogous in order to be
harmonised with our general understanding
and scheme of existence, the notion of three
persons in God demands yet further adjust
ment, so as to stand together with our belief
in the unity of God. With this belief it seems
to conflict just so far as the analogous
character of our knowledge of God is for
gotten or misunderstood. The polytheistic
conception of the Divine as a multitude of
persons constituting a society or government
of a very human type, although it saves a
part of the truth that is lost in unitarianism,
belongs on the whole to a religion far lower
than that monolatry which, without denying
the existence of other gods, chooses one as
its supreme and only object of worship.
A further step towards truth is attained when
the very existence of other gods is denied or
when they are degraded to a lower order of
being. But monotheism has not reached its
full expression till the inherent impossibility
of more than one God is clearly recognised ;
till His unity is no longer conceived to be like
that of the sun, or of the physical universe,
or of any thing which might be multiplied as
being one of a possible, if not actual, number;

BELIEF IN THE BLESSED TRINITY 103
but is divested of every sort of materiality
and finitude. But the unity of what we mean
by a "person " is its distinctness from other
possible or actual persons ; hence the unity
of the Divine Nature is not that of a person.
The unitarianism of what is called " Natural
Theology " always forgets that God can be
called " a person," "a spirit " only by way of
analogy, and that the analogy affects the
grammatical article as well as the sub
stantive ; that because God is by nature one
and personal it does not follow that He is
one person and not many. The oneness of
personal distinctness and the oneness of
impossible multiplication of nature are abso
lutely different ideas ; we cannot argue from
one to the other.
The very same necessity which forces us
to ascribe to God the perfection without the
limitation of our own personality and to call
Him "a person" and "a spirit"; which
forbids us to think of Him as corporeal or
impersonal, forces us no less to ascribe to
Him the perfection of our social life as
members of a community of persons. This
necessity of thought was rudely satisfied by
polytheism, nor was it felt so keenly as long

104 BELIEF IN THE BLESSED TRINITY
as the one God was conceived more or less
humanwise, and as on a level with rational
creatures over whom he ruled as monarch ;
for the monarch is part of the social organism
and enters into its life. But when reflection
had corrected these imperfect conceptions, it
left men with the deistic idea of an uni-
personal God reigning in solitude and cold
isolation from eternity to eternity. It is to
the correction of this idea that the Christian
doctrine of the Trinity comes as a relief. If
it is given us by revelation and not by the
necessities of thought ; yet far from encoun
tering an obstacle, it finds a vacancy ready
for itself in the purer conception of mono
theism. Morality and society are correlative
notions ; if by analogy God is a moral being
He must in the same sense be a social being.
God is Love — Deus est Caritas — and love is
a relation between persons. " Love "
"Person" "Society" — all these are names
of that which God is; all are said of Him
analogously and yet with a certain truth and
correspondence to the infinite reality whose
precise value must remain inscrutable to our
finite minds. Only so far as we secretly and
unconsciously conceive God as finite can the

BELIEF IN THE BLESSED TRINITY 105
doctrine of the Trinity offer the slightest
positive difficulty to our understanding. A
mystery it will ever remain, a datum of faith
and revelation, a practical truth of the inner
life, an exigency of Christian love, but not a
necessity of philosophical thought.

XV.
BELIEF IN GOD'S FATHERHOOD.
" God so loved the world that He gave His
only-begotten Son," is a saying that speaks
straight to the heart of the simplest, however
untheological be his conception of that
mysterious Sonship. The gift of no mere
son by adoption, of no creature however
sacred and full of grace, could convey to us
so deep a sense of the Divine love, as is
conveyed to us by this gift on the part of the
Eternal Father of that co-equal Son begotten
of His very substance. Had He suffered
but the holiest and greatest of His created
sons to die for us, we could have conceived
a sort of love among men greater than the
love of God ; and even had God sacrificed
Himself for us, He would have seemed to
have given less than in giving us His Son —
for what father would not give himself rather
than his son ?

BELIEF IN GOD'S FATHERHOOD 107
This aspect of Divine love is the special
feature of the Christian revelation. " Father,
I have glorified Thee on earth ; I have
finished the work Thou gavest Me to do ;
I have declared Thy name (that is Thy
name or nature as Father) to the men whom
Thou gavest Me."1 And St. Paul sums up
the fruit of Christ's mission saying : " We
have received the spirit of the adoption of
sons whereby we cry : Abba, Father." With
us, fatherhood means a title to reverence and
love founded on a certain authorship, care
and protection. When St. Paul says that
all paternity in Heaven and earth is named
after the divine archetypal fatherhood, he
does not mean that, first knowing this latter
we then recognise its reflection in the former ;
but that we should consider the highest
ideals of finite paternity unworthy the name,
could we only realise the absoluteness of our
dependence on that Infinite Love which
breathes us into being, and in which we
live and move and are. Merely as Creator,
as Providence, as all-permeating giver of
life and movement both in body and soul,
as one on whose abiding thought and
1 John xvii.

io8 BELIEF IN GOD'S FATHERHOOD
affection we depend as do rays of light or
heat on the source from which they stream,
God claims from us that unique sentiment
of sonship towards Himself and of brother
hood towards all our fellow-creatures in their
several degrees of creaturehood which might
seem to be the very sum and substance of
religion. Yet the Christian Creed (unlike
rational theology) looks on this relation of
merely natural creatorship or fatherhood as
something only hypothetical — something that
might have been, but which never actually
was. For centuries prior to certain heretical
negations the Church never had occasion to
advert to such an hypothesis at all in any
explicit way. She had assumed that from
the first and throughout, what we might call
God's creative " co-operation " with man, and
with the whole world in man's interest, had
been of an immeasurably higher kind than
what was needed by the nature of things ;
that all His workings in and for man's soul
had been directed to uniting it with Himself
in a way beyond all that man's spiritual
necessities strictly required ; that the Eternal
Life for which man had in fact been created
was really a sort of "grace" — an undue

BELIEF IN GOD'S FATHERHOOD 109
entering into the life of the Eternal ; an
adoption into the Divine Society or Family
of the Father, Son and Spirit. Thus God's
action in the will- world as de facto constituted
is, both in its aim and in its inherent quality,
other than what it would have been in such
a merely possible world as rational theology
deals with ; and in virtue of this action the
whole dispensation is said to be "super
natural," not as co-existing with, or super
imposed on, but as substituted for, the natural
that might have been.1
The religious value of this conception- of
the order of Grace, the peculiar tone and
1 From this it will be clear that the supernatural order
of Grace does not as such, interfere in any way with the
laws of physics or psychology. The difference is, not in
the structure or function of the creature — not in the
musical instrument, but in the handling of the musician,
in the measure of skill he chooses to put forth. Contrasted
with the world that might have been, this de facto world
would perhaps be observably different ; but, historically
speaking, the supernatural is " natural " to the world as
man has always known it, and harmonises with its laws.
Had the sun's light been miraculously doubled from the
first we should never have suspected the miracle ; the very
uniformity of the phenomenon would have robbed it of its
miraculous character. So it is that the order of Grace is
supernatural but not per se miraculous ; it cannot clash with
the observed uniformities of our experience.

BELIEF IN GOD'S FATHERHOOD

colour that it imparts to the spirit of Christi
anity is due to the correction it offers to the
chill of an over-philosophical theism. Where
God is thought of naively, as human in form
and character, however super - human in
magnitude, social relationships with Him
as King, Father, Patron, Friend, are not
inconceivable : they imply a certain measure-
able, but not an infinite condescension on His
part — a favour that can be won and merited
by services, praises, propitiations. The tares
of this error are not uprooted without a
considerable uprooting of wheat ; if the
head gains, the heart loses, and the impal
pable God of a more philosophical theism
is ever less approachable and less affectively
lovable in the measure that He becomes
more de- humanised and incomprehensible.
Still, so long as the Supreme Being of
" Natural Theology " presents itself to the
imagination as an individual spirit, as a
solitary personality and, so far, as finite,
some distant social relationship between God
and man is conceivable. But when once the
merely analogous nature of Divine person
ality has been firmly apprehended, God
seems to slip from the grasp of our social

BELIEF IN GOD'S FATHERHOOD m
and family affection altogether and to leave
us, with at best a vague feeling of awe,
standing in helpless confusion before the
mystery of the Absolute.
If the fountains of Divine Love, thus
frozen by philosophy, are to flow again, it
can only be through some belief that brings
back the warmth and wealth of earlier and
more childlike conceptions in some higher
form consistent with truth. The Christian
doctrine of Grace and Adoption would
almost seem to be inspired and dictated by
the spiritual needs of souls starved by the
abstract and one-sided teachings of purely
intellectual thought. Leaving intact the
mysteriousness of the Divine Nature and
Personality ; nay, emphasising that mystery
in the dogma of the Trinity, it bridges the
gulf between finite and infinite, not by
dragging God down to man's social level
but by raising man up to God's, through
the grace of adoption. It was not of mere
creaturehood that he wrote who said :
" Behold what manner of love the Father
hath bestowed upon us that we should be
and should be called the sons of God " or
again : "As many as received Him to them

BELIEF IN GOD'S FATHERHOOD

gave He power to become the sons of God."
In this mysterious relation of sonship man
was created ; from this he fell ; to this he
was restored through Christ ; created, fallen,
redeemed, he has been always the subject
of a super-natural dispensation ; — the natural
that might have been, is mere hypothesis.
That this way of taking things — of recon
ciling the interests of thought with those of
religion — has been fruitful in love to God
and man, and productive of a vast deepening
and expansion of spiritual life the Saints of
Christianity, the specific character of Christian
sanctity, bear the witness of experience. The
combination of the sense of man's nothing
ness before God's infinitude (which was lost
to more childish religions), with the sense of
man's supernatural elevation to companion
ship with God (which mere theism lacks)
results in that strange blending of awful
reverence and familiar tenderness, in that
lowly confidence, that daring love, which is so
peculiarly characteristic of Christian sanctity :
— Audemus dicer e : Pater noster.
Between the mystery of Grace and the
general conceptions of the understanding
there can be little or no positive conflict from

BELIEF IN GOD'S FATHERHOOD 113
the nature of the case. Still less does belief
in the supernatural necessarily involve any
observable or even secret breach in the
uniformity of Nature. Yet if reason cannot
demonstrate the existence of the order of
Grace, its perplexities and disturbances point
to that or some similar explanation of their
origin. If Faith did not give us this solution
we should have to forge some hypothesis
for ourselves to solve the riddle of human
history. Finally, from the proved practical
fruitfulness of the belief, from its evident
correspondence to the laws of spiritual life
"always, everywhere, in every one " just in
the measure that it is realised and followed
out in action, we infer its fundamental truth
as representing analogously and in terms of
appearances the world of invisible reality.

XVI.
BELIEF IN GOD'S OMNIPOTENCE.
To the rudimentary religious sense God is
presented as Power rather than as Wisdom,
Righteousness or Love ; or if at all as
Wisdom, it is only because craft and skill
multiply power. In his struggle for life
against Nature, man seeks to control and
utilise those unknown natural forces that
else may destroy him. Before he begins to
recognise Nature as a sort of mechanism
whose laws may be learnt by observation,
and while he as yet views every event as
the free choice of some governing will or
wills like his own, he puts his hope in an
appeal to that will, rather than in his own
endeavours guided by an understanding of
Nature ; he prays to his God as he would
pray to his more powerful fellow-man. But
this prayer is not in the interest of his inner,
but of his outer life ; will-union and friend-

BELIEF IN GOD'S OMNIPOTENCE 115
ship with the deity is not viewed as the chief
end of life, but only as a means to other
advantages. The object of Hope, of Prayer
viewed strictly as an exercise of religion,
is the inner life of will-union with God,
its difficulties, doubts, struggles, defeats,
victories — " Grace and Glory," that is, Love
and the consummation of Love. Hence
Christ bids us : Seek first the kingdom of
God and His righteousness, leaving the rest
to Providence ; He forbids solicitude as to
food, raiment and those needs of our outer
life which the heathen demand from their
gods. The Good Spirit, the Gift of God —
for this we are to ask, and seek, and knock.
If aught else be asked for it must be only so
far as it seems to us a condition of this, and
with such a submission to the divine
judgment as He exemplified when He
prayed: " If it be possible let this chalice
pass from Me." Our Heavenly Father
knows that we need these outer things and
we do best to leave them silently to His care,
reserving all our prayer-energy for the one
thing needful. Thus in the Lord's Prayer
we are taught to pray for no more than is
needful and sufficient for the day, and not to

n6 BELIEF IN GOD'S OMNIPOTENCE
take thought for the morrow. The words
"Give us this day our daily bread" are less
a petition, than an expression of trustful
indifference as to the temporal needs of the
future. As a truth of religion, as the foundation of
Hope, as the motive of Prayer, the omni
potence of God is to be understood relatively
to the supernatural end of man, the kingdom
of Heaven, the ultimate triumph of the
Divine Will. So far, and no further, the
belief is an exigency of the spiritual life.
The metaphysical conception of the absolute
infinitude of God's power is the fruit of mental
speculation, not of practical life. It is
enough for the soul to believe that all things,
howsoever seemingly adverse, work together
for the good of those who love God ; that
nothing, neither life nor death nor any other
creature, can separate us from the love of
God ; that He can turn water into wine ;
weakness into strength ; sorrow into joy ;
loss into gain ; sin abounding into grace
superabounding ; that "with Him all things
are possible " and every obstacle superable,
in the interests of His ultimate victory over
the hearts of men. Such a faith is universally

BELIEF IN GOD'S OMNIPOTENCE 117
necessary and conducive to the vigour and
expansion of the moral and spiritual life and
is therefore true to reality.
Yet the inner life of our will is so con
ditioned by, and dependent on, the outer
life of the body that God's omnipotence in
the order of Grace implies a similar omni
potence in that of Nature : " Your Heavenly
Father knoweth that you have need of these
things." Prayer for temporal favours that is
not implicitly a prayer for grace or that is
not at least made with a complete subordi
nation of every interest to the one thing
needful, is no doubt as superstitious as the
magic by which the savage seeks to compel
the power of his gods to his own profit ; still,
when duly conditional and submissive, prayer
for external favours is universally considered
to be a legitimate exercise of faith : " If it
be possible," says Christ: "let this chalice
pass from Me ; yet not as I will but as Thou
wilt." God's omnipotence over Nature and in the
realm of appearances is necessarily conceived
by us in terms of our own power in that
realm. We can think of and desire various
alterations in the arrangement of the world,

n8 BELIEF IN GOD'S OMNIPOTENCE
and within certain limits we can effect them
— for the attitude of our will is one of the
factors of the situation. The limits of our
power are determined partly by the extent
to which we understand or misunderstand
the mechanism of Nature with its uniformities
of grouping and sequence ; partly by the
inherent capabilities of that mechanism. No
degree of skill in the performer can overcome
the necessary limitations of the instrument.
Thinking of God man-wise, we give Him the
omnipotence of perfect knowledge and skill
in the use of Nature. Furthermore, as the
author of Nature, as the maker of the instru
ment, we ascribe to Him the power of
miracle, i.e. of effecting every inherently
possible change in its structure and laws.
That He cannot make hills without hollows
is no limitation of His omnipotence, nor
that He cannot exercise His power in
any way inconsistent with His wisdom,
goodness and love, since in Him they are
all identical. He can do every-thing, but a
contradiction or absurdity is not a thing
but a nothing.
But in all this way of thinking man is
made the measure of God ; the finite, of the

BELIEF IN GOD'S OMNIPOTENCE 119
Infinite; God is brought inside creation as
its organic head, its principal factor; as a
cause, a will, an agency co-operant with,
albeit sovereign over, other causes, wills and
agencies. Of that Power which is another
name for Being, which effects by being and
not by doing, we can have no proper, but only
an analogous, conception.
The religious implication which underlies
the spiritual man's instinctive prayer to God
for temporal things is the truth of the absolute
dependence of Nature upon God ; the denial
of that fatalism which views Nature as a
blind self- existent mechanism which God
can manage and circumvent within limits,
but which may evade His providence or
thwart the designs of His love for a time,
or even finally. Prayer implies that the
whole thing is in His hands ; that it is the
creation of loving wisdom and is ministerial
to Love.
"Though He should slay me yet will I
hope in Him;" ruthlessly, brutally, blindly
the law-bound mechanism seems to grind on
for all man's impotent tears and cries for
pity ; and yet an invincible faith in Goodness
as its Alpha and Omega bids him still weep

120 BELIEF IN GOD'S OMNIPOTENCE
and cry and pray — not as one who despair
ingly clutches at space in his fall, but as
one who lays hold of that solid rock of
reality on which his moral and spiritual life
is built. In a lawless world of absolute irregu
larity and caprice we could not live for a
day ; and our power of life and self-govern
ment is measured by the extent to which
we can recognise the universal prevalence
of law. As we grow from childhood to
maturity in spiritual wisdom, we feel that
universal order must make for that divine
and universal good to which we should
desire to offer ourselves in sacrifice, certain
that, in the end, what is best for all will be
best for each ; we feel that much egoism is
implied in the desire for dispensations and
disturbances in our favour regardless of their
wide-reaching consequences for others ; we
care less, nay, we fear more, to dictate to
God in our own interest, and prefer to leave
ourselves passively in His hands, not in a
spirit of fatalism and doubt, but in a spirit
of faith and confidence. We realise also that
there is a prayer of presumption which is
but a lazy evasion of the duty of vigilance

BELIEF IN GOD'S OMNIPOTENCE 121
and of the use of natural means that are
to hand ; a prayer which enervates and
demoralises. But we should be untrue to the laws of
the spiritual life and to their eternal founda
tions were we so to exaggerate the reign of
law in the realm of appearances as to deny
all external causality to prayer. The fact,
and the mode of its operativeness, are two
different considerations. Of the latter we
have analogous but no proper conceptions.
That men's beliefs and desires and purposes
are effective in the world of appearances
and are factors of the situation around us
is undeniable. So-called " Faith -cures,"
moral and physical, and many other kindred
phenomena are confessedly within the estab
lished order of things and involve no inter
ference with uniformity that ought to falsify
our expectations or bring confusion into our
life. That faith in God and prayer to God
should under due conditions and within certain
ill-defined limits be effective of alterations
in the realm of appearances presents no a
priori difficulty whatever, and is, like the
rest, a matter of experience. Much that
is alleged in the way of verification may be

122 BELIEF IN GOD'S OMNIPOTENCE
set aside by criticism, but a substantial resi
duum remains to justify the invincible instinct
of religion. The notion that the real causality
of prayer in the world of appearances neces
sarily or usually implies miracle is due only
to confusion of thought.

XVII.
BELIEF IN GOD'S GOODNESS AND
WISDOM. (*¦)
By God's goodness we mean His loving-
kindness towards all His creatures so far as
they are capable of any sort of happiness
or unhappiness. A good man is one who
finds his own happiness in the happiness of
others. This benevolence is the effect or
property, but not the substance, of his
goodness ; it is the sign of that in which
his own goodness consists. " Goodness is
self-diffusive" — a sun that radiates its light
and warmth and communicates its own nature
as far as possible to everything within the
sphere of its influence. A good man desires
the perfection and happiness of every con
scious being in its own kind and measure ;
and this, in the case of spiritual beings, will
show itself in like benevolence of loving-

124 BELIEF IN GOD'S GOODNESS AND WISDOM
kindness on their part towards others, so
that fire is kindled from fire and spread abroad
over the earth.
Men did not always think it necessary to
attribute this universal goodness to God ;
they thought of Him as friendly to themselves
and to their friends (with certain excusable
reserves of selfishness), and as hostile to
their enemies. But with their own moral
growth in goodness came the religious neces
sity of conceiving Him as infinitely better
than the best of men, as universal Father
and Lover of all, as making His sun to
shine on the evil and the good and sending
rain on the just and the unjust, as loving
His enemies, blessing those that curse Him,
doing good to those that hate Him, as caring
for the birds of the air and the flowers of the
field with a tenderness whose measure is
His own greatness rather than their little
ness. This belief is an imperative exigency of
the spiritual life in its higher phases — a God
less kindly than the kindest of men and who
could look with pleasure or indifference on
the least suffering of the least creature could
not be an object of worship. We should

BELIEF IN GOD'S GOODNESS AND WISDOM 125
feel ourselves superior to him ; nor could we
pray to such an one in our troubles arid
sorrows with that absolute confidence and
resignation which Christ has taught us. Not
only does this belief grow with and from our
spiritual growth, but it re-acts in accelerating
that growth ; it presents our own goodness
to us as a manifestation of the indwelling
Will of God in our souls, as a duty no less
than an impulse ; as an impulse to be
fostered, no less than followed.
The conception of God as a Spirit en
dowed with an infinite measure of this sort
of goodness must therefore have some
analogous representative value in relation
to the eternal order of reality in order to
account for its universal correspondence to
the natural laws of the spiritual and moral
life. But when we come to reconcile it with the
world of outward experience as presented in
our understanding, we seem to encounter
insuperable difficulties in what is called " the
Problem of Evil." To state this problem in
its appalling dimensions, to criticise one by
one the futile solutions that have been
suggested would fill volumes. If our Faith

126 BELIEF IN GOD'S GOODNESS AND WISDOM
in God's loving-kindness has to wait for a
solution of this world-wide, world-old enigma
it will have to wait for ever.
" Nature shrieks against our creed " as long
as we consider Nature apart from man, the
object without reference to the subject, the
body as sundered from the soul, the members
as torn from the head. Human goodness
offers us the only solid argument for Divine :
" He who made the eye shall He not see ? "
" Shall man be more just than his Maker ? "
" Do men gather grapes from a thorn or figs
from a thistle," or good fruit from an evil
tree ? Man is the most perfect fruit of the
world of our experience ; and goodness is the
highest output of man's best energies. If we
read goodness or wisdom into anything
outside ourselves, self is the key ; we suppose
that like actions in others have the same
hidden spiritual motives as our own ; our
first spontaneous thought, corrected only later
by reflection, conceives Nature as if it were
the work of a fellow-man, and we ask : What
sort of man is he ? how wise ? how good ?
how powerful ? And at once we are con
fronted with a medley of good and evil,
kindness and cruelty, understanding and

BELIEF IN GOD'S GOODNESS AND WISDOM 127
blindness, strength and weakness. If he is
wholly good and kind then he either cannot
or does not know how to give effect to his
kindness ; if he knows how, he either lacks
the means or the good-will ; if he possesses
the means he fails either in goodness or
understanding. Moreover, since goodness,
wisdom, and power are three names for the
same simple perfection in God, if He is
limited in one respect He is limited in all
three. Some have tried to show that goodness
and kindness are the rule, and seeming
cruelty the exception ; that happiness so
predominates over unhappiness as to make
creation consistent with Divine benevolence.
Even were this demonstrable (which may
very well be questioned) within the narrow
range of human experience, direct and
indirect, how can we be justified in arguing
from the nature of this its infinitesimal
fraction to that of the whole universe ? Can
we possibly prove that there evil is not the
rule and goodness the exception ? Is it not
more conceivable that an evil power should
do ever so much good for evil ends, than
that a good power should do ever so little

128 BELIEF IN GOD'S GOODNESS AND WISDOM
evil that good may come ? As the cat
fondles and plays with her victim and lets it
fancy itself free to escape, so perhaps Nature
smiles on us and beguiles us with many
liberties and pleasures only that she may kill
us many times over before putting us out of
pain. Others say, truly enough, that the inability
to realise absurdities or inherent impos
sibilities is no slur on omnipotence ; and they
suggest that, taking all the divine attributes
into consideration, the existing amount of
evil is the minimum necessary price of the
existing amount of good. But it is a mere
conjecture, and one which ill-consorts with
that conception of Divine liberty which is
needed for religious faith and hope. More
over, the nature of things is founded in, and
reflects the nature of God ; if therefore in the
very nature of things, and, if of absolute
necessity, good can only be attained through
so much evil, and joy through so much pain,
can we say that the nature of things is
obviously good and kind, and that it reveals
to us the perfect goodness and kindness of
its archetype, the divine nature ?
Still feebler are the attempts to grapple

BELIEF IN GOD'S GOODNESS AND WISDOM 129
with the problem of sin and of the ruin of
souls ; with the ravages wrought in man's
spirit by passion, temptation and ignorance
for which often neither he nor his parents are
responsible. We can fancy a wise and good
man's sometimes seeming (but only seeming)
callous and hard in regard to the bodily pain,
weariness, sorrows and afflictions of others,
on the grounds that he foresees certain moral
and spiritual advantages that will, or at least
ought, to result to the sufferer from the
enduring of these things. And so too, we
can conceive that in many cases at least
(though not in the case of very young
children, or of the insane or otherwise
irresponsible) God's goodness might force
Him to cause or permit those sufferings if
they were the absolutely necessary condition
of the moral growth of finite spirits. But on
the face of it the world seems to be arranged
with even more wholesale callous indifference
to moral ruin, than to physical and emotional
suffering — "Strait is the gate, and narrow
the way, and few there be that find it." We
would fain comfort ourselves by the hope
that in spite of invincible ignorance, invin
cible passion, invincible weakness, good-will
J

130 BELIEF IN GOD'S GOODNESS AND WISDOM
may have free-play in all alike, and that
those who, according to our social and ethical
standard, are the last may be the first before
Him who knows all and allows for all, who
looks to the will's bent and direction, rather
than to its attainment. But even this hope
falters when we remember that the will to
attain righteousness demands a belief in the
goodness and attainableness of the object —
a belief that perishes through pressure of
ignorance, bad example and temptation.
Success in moral and religious attainment
creates and increases the will to succeed ;
but in the measure that failure is seen to be
inevitable, the will dwindles down to mere
velleity, and finally to extinction.

XVIII.
BELIEF IN GOD'S GOODNESS AND
WISDOM. (*•)
The attempts to make our belief in a God
of infinite goodness, wisdom, and power, fit
in harmoniously with our view of the world
around us, as given us by experience and
systematised by our understanding, are, and
will always remain, inadequate. Faith alone
is equal to the burden — the Faith that cries :
" Though He should slay me yet will I trust
in Him ; " not a blind witless faith, a hugging
of comfortable illusions, a prophesying of
smooth things and deceits ; nor even a
dutiful submission to a purely external
revelation of dogmatic mysteries ; but a
preferential choice of the instinctive dictates
of our religious sense as against the more
fallible inferences of our understanding
drawn from infinitely limited data.

132 BELIEF IN GOD'S GOODNESS AND WISDOM
Not that Faith contradicts, but that it
supplements those data, or rather believes
firmly in the existence of some as yet
unknown and unknowable supplement and
complement by which God shall " save His
word in all things and yet make all well
which is not well." For at least we can
conceive that sorrow may be joy in the
making — not merely a stepping-stone to joy,
something to be left behind and forgotten ;
but a constituent element of joy, something
to be perpetuated and remembered. For, life
as we know it, whether of the body or of the
mind or of the will, means action ; and action
means the overcoming of what is counter to
our will, — of what, as such, fulfils the very
definition of evil ; so that, as we know them,
good and evil are inseparable correlatives.
Christianity has consecrated this Faith,
symbolised in the Cross, that sorrow shall
not merely give place to, but shall be turned
into joy, shall furnish the very stuff and
texture on which joy is to be embroidered.
And this aid was well-timed ; for just in the
measure that this faith in God's goodness
becomes an imperative spiritual exigency, it
becomes more intellectually difficult. When

BELIEF IN GOD'S GOODNESS AND WISDOM 133
divinity was partitioned among a multitude
of holders it was not hard to credit any one
of them with perfect goodness and to ascribe
all evil to his rival deities ; nor was it difficult
when the one God was viewed as in conflict
with eternal matter, or with some necessary
principle of evil. But the more purely he
was conceived as the Alpha and Omega of
all things, so much the more pressing
became the problem of that evil for which
He and He alone was felt to be ultimately
responsible, whether as doer or as permitter.
Yet however great an advance this purer
monotheism may be upon less worthy notions
of divinity it does not, and perhaps cannot,
wholly deliver us from the need of conceiving
God man- wise, and from judging His depar
tures from our standard of goodness as due
to defect rather than to excess. It is as
when a selfish and ungenerous man who can
understand no higher motive than self-interest
sees nothing in another's self-sacrifice but a
failure of prudence ; nor can he realize any
sense in which even prudence itself might
dictate this apparent failure of prudence.
What faute de mieux we call "goodness" in
God, but what were better called God-ness,

134 BELIEF IN GOD'S GOODNESS AND WISDOM
may infinitely transcend our goodness, and
yet for this very reason produce seemingly
contrary effects.
Again, when we rightly revolt against
deism in favour of a truer conception of God
as being also immanent in creation, we are
apt to think of Him too pantheistically as
a sort of world-soul whose character is
revealed in the form and movement of
creation just as that of our own soul is
revealed through our body. And this we
imply when we criticise Nature as kind or
cruel, wise or foolish, good or evil, as though
we were dealing with a person ; or when we
fancy that we have an immediate revelation
of the Divine character in Nature — a fancy
which is at the root of a good deal of the
cheaper sort of blasphemy. This may be no
better than arguing from the accuracy of
a watch to the punctuality of the watchmaker,
or than assuming that a portrait must
resemble the portrait-painter. Only as in
dicating the end and purpose of its author
and his skill in attaining it does his pro
duction throw light on his character and
nature. If Nature be but a mechanism or " deter-

BELIEF IN GOD'S GOODNESS AND WISDOM 135
minism," we are as wrong in calling it kind
or wise, as in calling it cruel or unwise ; it
can have no more moral character than a
windmill except so far as it is personified.
The only pertinent question would be : What
purpose does it indicate in its author, and
how far does it fulfil that purpose ? To
answer this would demand an almost infinite
comprehensiveness of experience and perspi
cacity of judgment.
Yet this mechanical or determinist view
of the world is just the one which harmonises
best with the exigencies of the higher
spiritual life, and which is thereby proved
to possess an analogous representative value.
Accurate it cannot be, yet it may be the
nearest approach to accuracy of which we
are capable.
Only so far as the world is law-bound and
regular, and as we understand its laws and
regularities, we are able to deal with it at all.
Our subjective or spiritual growth consists
in extending our mastery over the world, in
comprehending it and subjecting it to our
action. Law is thus the presupposition of
life and of the development of our per
sonality; in a world governed wholly by

136 BELIEF IN GOD'S GOODNESS AND WISDOM
caprice or in which endless and incalculable
relaxations of law were tolerated we should
remain children for ever. By opposing and
overcoming the world through our under
standing of it, our freedom is expanded and
strengthened and all things are put under
our feet. As the opposite and counterpart
of our will and freedom, this vast deter
minism is the great all-inclusive Evil which
is the very condition of our goodness ; it is
the foe whose conquest is our glory ; whose
persistent opposition calls forth those unde
veloped and unguessed spiritual energies by
which it is over-matched and robbed of its
sting while retaining its strength and utility.
By eliciting the deepest protest of our soul —
the protest of sentiment, and of utterance, and
of active opposition — the bewilderments, the
scandals, the godlessness of the world bring
out and stablish all that is best in us, and
range us on God's side against all that is
opposed to the Divine Will as revealed in
the best aspirations of our own. Partial truth
is a lie when it is taken for the whole ; viewed
as an adequate image of God, needing no
.explanatory complement, this infinitesimal
fraction of reality which we call the world

BELIEF IN GOD'S GOODNESS AND WISDOM 137
were rather a blasphemous idol, a libel on
the divine Wisdom and Goodness, the very
embodiment of Evil and Folly. For evil is
the caricature or parody of goodness : and
folly, that of wisdom. Because an automaton
may be made to look and to act in some
way like a man, its unlikenesses are all the
more ludicrous. The law-bound mechanism
of the world must necessarily simulate in
many of its effects the infinite wisdom and
goodness of its Author ; but it works blindly
and blunderingly as a mill, and betrays at
every turn its lack of inherent consciousness
and intention. Viewed, as we must view
it, out of its explanatory context, the world
must seem bad, and is bad so far as it is
opposed to the Divine Will as expressed in
our highest ideals ; and yet this badness is
even already revealed to us as constitutive
of goodness on a higher plane ; for to refuse
the world, to oppose it, to correct it, to
overcome it, is the labour by which our mind
and will are brought into conformity with
the Divine. And in this labour we feel
ourselves fellow-workers and free instruments
of that indwelling God whom, knowing to
be infinite, we must think of as equivalently

138 BELIEF IN GOD'S GOODNESS AND WISDOM
finite and as the eternal ideal of perfected
humanity ; as one afflicted in all our afflic
tions ; as sharing our griefs and carrying our
sorrows ; as crucified with us on the cross
of this ruthless determinism which His own
hands have prepared to be the instrument of
our deliverance and deification, and on which
He Himself is racked and tormented, in us
and with us.

XIX.
BELIEF IN GOD AS CREATOR.
In the light of much that has already been
said, the belief in God's universal Creator-
ship scarcely needs separate treatment. It
is as to the ultimate author of his being,
or at least as to the highest controller of
his destiny that man first turns to God in
religious worship. The sense that he has
not made himself, that he his not his own,
that his fate in life and death is not at his
own command, the vague sense of absolute
dependence on unknown power and will, lead
him more simply and instinctively to some
notion of an author and maker of the world
than could any clear and conscious reasoning
from effects to causes. Naturally God is
first conceived as working like ourselves, as
shaping some given matter according to a
certain pattern or idea, as moulding man
from the earth to His own semblance, and

140 BELIEF IN GOD AS CREATOR
breathing into his nostrils the breath of His
own nostrils. It is in point of immeasurable
complexity and of infinite power and skill
that His workmanship is conceived to differ
from our own, rather than in kind. Genera
tion being with us an unintelligent mode of
production of which even plant-life is capable
and in which we are more passive than
active, is a less suitable category than that
of manufacture whereby to explain the Divine
productivity which we feel must be conscious
and intentional.
God, as soon as He is viewed as more than
the ancestor of a tribe or race, is called the
Maker rather than the Generator of the
world and of man. Yet later reflection on
religious experience gropes after some blend
ing of the excellencies of makership and
fatherhood — of the transcendency of the
artist in regard to his fabrication, and of the
community of nature between parent and
offspring. With a growing appreciation of
the Divine unity, the Maker and Manager
of all things in heaven and earth is felt
to be something infinitely more and other
than a maker; His causality, like His Being
with which it is identical, is felt to be

BELIEF IN GOD AS CREATOR 141
of a wholly different order to aught within
our experience. Yet higher than our own
will and its spiritual control of our bodily
frame we cannot rise in imagination. At
best we can think of God as bringing all
things into being by a similar act of will :
"He spake and they were made ; He com
manded and they were created." But even
this more spiritualised notion of divine
causality is in terms of the human and finite
and is a combination of irreconcilable
notions. For will, in the only form in which
we can conceive it, can move and alter and
overcome the "given," but cannot produce
it : it can originate movement but not sub
stance. In giving the name of "will" to
that which is the origin of our own will we
are ascribing to the cause the name and
nature of its effect. To " create," i.e. "make
out of nothing," explains the mystery of
Divine Causality and of God's relation to His
creatures, as combining in some higher but
unknown unity the excellencies of two irre
concilable conceptions. God is the Maker
in point of conscious skill and intelli
gence in production ; He is the Father and
Begetter in point of the vitality and natural-

142 BELIEF IN GOD AS CREATOR
ness of the mode of production and of the
relation of closeness and affection and loving
care founded upon His fatherhood ; but the
infinite " Other" in which all this is merged
and transformed evades all possibility of
understanding ; we can no more define
" creation" than we can define God. We
face the idea as a dumb animal might face
a printed page or some other product of
intelligence; all that it sees is there, but how
much more than it sees! We however must
and do believe in that incomprehensible
surplus that lies beyond the limits of our
comprehension and which holds the answer
to our riddles — riddles that are inseparable
from our necessity of thinking of God as
making, designing, begetting, managing,
contriving, after the image and likeness of
man. The process by which the idea of God's
causality has been purified from one limita
tion after another, has been enriched with
the perfection of every known kind of author
ship and origination, and has been extended
to the whole realm of finite existence and
movement, bodily and spiritual, is due chiefly
to the development of the religious sense and

BELIEF IN GOD AS CREATOR 143
to the expanding exigencies of the spiritual
life. Its trueness to the ultimate nature of
things is established by the test of life ; for
though the belief is not universal, it is
universally life-giving and liberating. The
soul needs for its fulness of life that sense
which can only be called a sense of
"creatureship" of most intimate dependence
on One who is " dearer than father, mother,
child or spouse;" "closer than breathing,
nearer than hands or feet" — the soul's own
soul, as it were ; one " in whom we live and
move and are," not as a part lives and moves
in the organism to which it belongs at the
cost of its own freedom and individuality,
but with an infinitely closer intimacy that yet
saves our freedom and separateness ; one to
whom we are bound, not as word is bound to
word in speech, but rather somewhat as the
spoken word is bound to the thought which
it incorporates, by which it is enveloped and
permeated, and from which it can be severed
only by some witless ear sensitive to the
sound but dead to the sense.
But the difficulties and perplexities so
freely suggested by this human conception of
God as a spirit within our spirit, a mind

144 BELIEF IN GOD AS CREATOR
within our mind, a will within our will, would
quickly imperil that conception and rob us of
its practical fruitfulness did we not pass on
to the explicit recognition of its tentative and
analogous character ; and thus a somewhat
philosophic notion of "creation" as distinct
from even the most idealised makership or
fatherhood, has become an exigency of the
fuller spiritual life.
The division of the realm of creation into
heaven and earth may have been originally
directed against the belief that ascribed
divinity and the control of man's fate to the
visible heavens, the sun, moon, and stars ;
but later reflection explained it as equivalent
to the distinction between invisible and
visible, spiritual and material, as given us in
the prayer " Our Father who art in Heaven,
Thy will be done on earth as it is in Heaven."
The " invisible " is not here co-extensive with
the world of reality as opposed to the world
of appearances, for the former embraces the
infinite and uncreated as well as the created.
But that dualism which is forced upon us by
the highest development of religious and
moral life as being at least fundamentally and
equivalently true, tends to resolve creation

BELIEF IN GOD AS CREATOR 145
into the opposed and complementary realms
of freedom and determinism, of subject and
object, the one (according to fruitful conceit
of the schoolmen) being the imago or
semblance, the other the vestigium, the foot
print or trace of the Creator.
For indeed considered in false abstraction,
and apart from its relation to the spiritual
and moral life of the subject, the world is
stamped with no more than a footprint of the
Divinity — with a sign that He was once
there and has passed by ; it shows a limited
and unconscious intelligence and purpose
such as a mechanism might owe to the past
creative act of its contriver. Its goodness
and wisdom are but caricatures of the divine,
blasphemous because of their very traces
of likeness ; mimicking the Creator as a
marionette mimics its living maker. Nor
must we be deceived by the vast scale on
which those traces are manifested ; for if
there are signs of an intelligence and benevo
lence beyond all possible measure of human
capacity, these are more than cancelled by
the scale on which failure in both respects
is apparent. If no man could be so good or
wise as Nature seems, neither could any man
K

146 BELIEF IN GOD AS CREATOR
be so cruel or wanton. Only in the goodness
of character have we anything that may
reverently be called an "image" of the
indwelling Goodness of God : only as con
sidered in its essential relation to freedom
and character is the realm of determinism
redeemed from badness, and a basis found
for the faith that the world's seeming failures
have their explanation in him to whom the
difference of Subject and Object, of Freedom
and Determinism, is at once saved and
overcome. The conception of Nature as being, apart
from man, a direct expression or self-manifes
tation of the Divine character is responsible
for the moral and spiritual perversions that
are everywhere associated with polytheistic
or pantheistic Nature-worship. To worship
the caricature of divinity there revealed to
us is really to worship the Devil transformed
into an angel of light, for truth out of its
context is the worst of lies ; and good
arrested in the making may be the deadliest
of evils.

XX.
BELIEF IN THE INCARNATION.
Apotheosis, the deification of heroes, is a
frequent manifestation of the natural idolatry
of the human mind. A low conception of
the meaning of divinity, the fanatical exag
gerations of hero-worship, the fertility of the
myth-making faculty, the craving for a god
in our own image and likeness, combine with
other causes to make the error easy and
almost inevitable. Nor are incarnation-beliefs
less easy of explanation where gods, con
ceived more or less in the form and fashion
of men, may well be imagined as mixing
with mortals and even marrying into the
race. In such superstitions or diseases of the
religious sense, we must not let the per
version blind us to the value of that which
is perverted, or overlook the natural exigency
or appetite that gropes blindly for satisfaction

t48 BELIEF IN THE INCARNATION
In these husks of truth. Rather we must
recognise in them bizarre " dreamings of
things to come," troubling " the prophetic
soul of the wide world ; " uncouth embryo
shapes of the fuller faith that is ours, vain
essays of inexperienced humanity to interpret
its own nature and needs. We must more
over distinguish the principle of variation
from the principle of selection ; the various
fallacies, truths, half-truths, and errors, the
good, the evil and the mixed motives, that
have first almost accidentally suggested and
shaped these beliefs, from that practically
proven religious value that has determined
their survival. The desire to bring the
human and divine, this world and the other,
into closer relation ; to rend the dividing
veil of the heavens ; to lift man up to the
throne of the immortal gods : to draw the
gods down to the sorrows and weaknesses
of man's mortal lot has rarely dictated and
originated, but it has mostly sustained and
won credit for beliefs of this kind — beliefs
which, so far, may have served, in default
of better, as a rude language or channel
of communication between men and that
Unknown God whose goodness they ignor-

BELIEF IN THE INCARNATION 149
antly worshipped under the image and like
ness of some creature of their brain.
Yet, as in other instances, it was needful
that the little seed of truth should perish in
order to live again in a higher form ; that
a purer and better conception of the divine
nature should first put such a gulf between
Creator and creature as to make apotheoses
and incarnations unthinkable and blasphe
mous, and that a clearer apprehension of the
infinitude of God's greatness should prepare
the way for a belief in the infinitude of His
mercy and condescension, and in the mystery
of the Son of God made man to make men
sons of God.
Thus while Christianity with its Trinity
of Divine persons, its God-made-man, its
pantheon of divinised men and women, is
open to the superficial charge of being a
falling-away from the purer monotheism of
Jew or Mahometan, and a reversion to the
old pagan polytheistic type, it is rather to be
regarded as taking up into a higher synthesis
those advantages of polytheism which had
to be sacrificed for the greater advantages
of a too abstract and soul-starving mono
theism. For as has already been said, the

150 BELIEF IN THE INCARNATION
unsocial conception of the divinity as a
solitary infinite spirit, out of all fatherly and
friendly relationship with the finite, is as
untrue for deeper philosophical reflection as
it is for the best instincts of the spiritual
life. Nor has Judaism been really content
with it ; God as the God of Israel, as the
God of the individual soul, as the Father of
the human race is already limited and in
carnate for the mind that so regards Him ; He
is virtually a " God with us."
The belief in the Godhead of Christ is the
capital and central creation of the spirit of
Christ. A mystery for metaphysics, its
meaning as a practical rule of speech, senti
ment and conduct is within the apprehension
of the simplest follower of the Galilean
fisherman who first accepted it. For to
believe a truth is to reckon with it as with
a reality, whether welcome or unwelcome ;
it is to adapt our will to it as to a new factor
of the world with which we have to deal.
Here it means to speak of Christ, to feel and
to act towards Him as towards a person who,
being one and the same, possesses distinctly
all the attributes of divinity and of humanity;
it means for us that the life and death of

BELIEF IN THE INCARNATION 151
Christ are the life and death, not of the
divinest of men or of the greatest of prophets,
but of God. What saint or prophet could
dare to say, " Take and eat ; this is My
body " ? Who but God is the bread of the
soul's life ?
Christocentricism, the direct adoration of
Christ as personally identical with God, is
the essential characteristic of Christian as
distinct from any purely theistic religious
sentiment. The Catholic doctrine is far less
a creation of theological reflection than of the
selective power of the Christian spirit reject
ing the variations of heretical curiosity —
Arian, Nestorian, Monophysite — as inade
quate to its needs, as untrue to the laws
of its life. It is a synthesis of all their
religious values and a correction of all their
deficiencies. No incarnate aeon, no created
Wisdom or Logos could bridge the gulf
between the finite creature and the infinite
Creator ; no alliance with a servant could win
us the adoption of sons. The chiefest of His
angels are but ministering spirits ; and those
nearest His throne are not, as measured by
infinity, appreciably nearer than we are. It
is Himself we need to see and handle and no

152 BELIEF IN THE INCARNATION
angel from His face. Nor yet are the higher
exigencies of religion satisfied by any sort of
Nestorian Christology. Between person and
person the separateness is irreducible ; no
relation of closeness that leaves this opposi
tion unconquered or that falls short of that of
personal identity between the God-Christ
and the Man-Christ can lend the same
emotional and practical value to the life at
Nazareth and the death on Calvary. Saint
of Saints, Prince of Prophets and Martyrs,
First-born of every creature, the Man-Christ
were at best a divinely-given ideal of perfect
humanity — God's shadow but not His sub
stance and very self.
If in revolt against this merely moral or
juridical union of the human and divine in
Christ the Monophysite secures unity of
person at the cost of blending or confusion of
the two natures into something that is neither
one nor the other, he seems to relapse from
pure monotheism into an essentially pagan
mode of thought inconsistent with a right
estimate of the unchangeableness and infi
nitude of the Godhead. Still more, he robs
the Incarnation of its principal religious
value ; for it is as being both perfect God

BELIEF IN THE INCARNATION 153
and perfect man, as leading two different
lives at once, that Christ fulfils the ideal of a
mediator. For this reason the instinct of the
Christian spirit has ever been hostile to any
sort of Docetanism that would deliver Christ
from any of the blameless and natural limita
tions of our human nature, and so make Him
less of a mediator touched with a feeling for
our infirmities, tempted in all points as we,
yet never yielding to sin. It is the faith that
God not only knows this sad life of ours but
that He has actually lived it and consecrated
it, which has transformed the bitter water of
our affliction into the wine of joy and glad
ness. It is therefore Christian devotion
rather than Christian metaphysics, the need
of the soul rather than the need of the
intellect, that has selected the orthodox faith
in preference to heterodox error.

XXI.
BELIEF IN THE INCARNATION.
(2,)
That God, in His own simple and mysterious
perfection, realises, while He infinitely trans
cends, the highest idealisation of human
excellence ; that so far He is man, and that
in striving after the ideal completion of our
nature we are likening ourselves to God,
making ourselves His sons ; that since our
spiritual life requires we should conceive Him
in our own finite likeness (as another, though
indefinitely greater, personal spirit in relation
with our own, endowed with like faculties
working under like conditions), this con
ception must have some equivalent repre
sentative value — all this seems more than
probable to that deeper theistic philosophy
which reckons with the whole man, and not
merely with the rational understanding.
By its doctrine of the Incarnation the

BELIEF IN THE INCARNATION 155
Christian spirit expresses this truth in the
language of fact, and brings it home effectu
ally to the imagination and emotion of the
flesh-clad spirit of man. The aforesaid ideal of
the Perfect Man which is swallowed up and
transcended in the infinitude and simplicity
of the Divine Perfection is, as it were, hewn
out of that eternal rock and set in all the
beauty and definiteness of its outline before
us for our eyes to see and our hands to
handle, being yet bound to God by the tie
of personal unity and not severed after the
manner of other creatures. In Christ that
aspect of the Godhead which is the highest
our human standards can measure, and under
which God is the postulate of our moral and
religious life, is thrown into bright relief
against what to us is the inscrutable darkness,
but is really the blinding brilliance, of that
absolute perfection which embraces but
infinitely transcends it :
So the All-Great were the All-Loving too,
So through the thunder comes a human voice
Saying : O heart I made, a heart beats here,
Face, my hands fashioned, see it in myself.
" He that has seen Me hath seen the
Father ; how sayest thou then : ' Show us

156 BELIEF IN THE INCARNATION
the Father ? ' " Christ is the most perfect
translation of the Divine Nature and
Character into terms of human nature and
character ; whatever there is in Him of truth
and grace, of wisdom and mercy, of strength
and love, all that and infinitely more is
contained in the simplicity of the Divine
Perfection which it is His mission to unfold
to us. The Catholic and Christian spirit has
refused to regard Him as mediating between
an angered Master and His rebel servants, as
commissioned by these latter to overcome
the reluctance of the former. God so loved
the world that He gave His only-begotten
Son, that He "sent Him into the world" as
ambassador to plead the Father's cause with
His erring children ; to win them to a belief
in His loving-kindness — a belief which was
hard for them so long as, being themselves
merciless and unforgiving, they were bound
to conceive Him in their own image and
likeness. Nothing could be more unlike the
various pagan and superstitious notions of
mediation and atonement.
Christ is thus the incarnation of the
eternal humanity, i.e. of humanity as it is
involved and merged in the simplicity of the

BELIEF IN THE INCARNATION 157
Divine Perfection and identified with God.
But humanity stands here for the manhood
of an unit, not for the whole race of Adam
as bound together physically, spiritually, and
morally into one living social organism.
Through Christ whose human nature is knit
and woven into the continuity of its sub
stance this collective humanity is indirectly
linked to the Godhead and thereby to its own
eternal ideal. Through Christ in whose
/manhood the ideal manhood is realised,
grace is spread abroad among men in order
slowly to realise the ideal race, people, or
kingdom of God. Through Him who is a
Son of God by Nature in virtue of His
personality, all men can receive power to
become sons of God by adoption fashioned
to the pattern of Christ's human spirit and
character. For the infinite riches and
potentiality of the Spirit of Christ could not
find adequate expression within the compass
of any single mortal life however full and
varied, but needs to be manifested in every
variety of time and place, character and
circumstances ; in its social no less than in
its individual effects ; in combination with
strength and weakness, wisdom and simpli-

158 BELIEF IN THE INCARNATION
city, culture and barbarism, riches and
poverty, age and youth, antiquity and
modernity. Brought to the test of life, how does this
doctrine compare with pagan beliefs in
apotheoses and incarnations springing from
and fostering unworthy views of the dignity
of God and man ? Surely the truth of Christ's
humanity, taken in connection with that of
His divinity, is one that has, more than all
others, renewed the face of the earth. It has
turned a feeble and ineffectual speculation of
philosophy into a living effectual truth of
religion : it has brought home to the heart
of mankind the infinite value of the individual
soul, the ineffaceable dignity of personality ; it
is a belief to which we owe that slow move
ment of liberation, which is lifting our race
from conditions of brute competition to that of
free children in the same household ; a belief
through which the old scholastic speculation
about the angels, affirming that each was
a species in itself and could not, without
contradiction, be repeated or multiplied, has
come to be verified of man viewed on his
spiritual side. Jesus, the Son of God by
nature, and every man the brother of Christ

BELIEF IN THE INCARNATION 159
by nature and adoption — is a belief which
gives us an insight into the world of wills
and explains a thousand mysterious instincts
of unity and sameness, which else we should
never have been able to formulate. The
oneness of all men with one another in
Christ ; and their oneness with God through
Christ, is the foundation of all practical
and affective religion as summed up in the
duty of Charity ; and this is the religious
value of our belief in "Jesus Christ — His
only Son — our Lord." All that is added in
the Nicene and Athanasian creeds as to the
precise nature of the hypostatic union —
" Begotten of the Father before all worlds :
not made ; consubstantial with the Father ;
by whom all things were made," and so forth ;
all this is but protective of the simple truth
that Christ is God ; and that God is in
Christ, reconciling the world to Himself.
Again, the doctrine of the Incarnation
which is given us by the spirit of Christianity
and which is the intellectual expression of
the implications of the Christian sentiment
of divine love, is also the supreme consecra
tion of that sacramental principle which is
so potent a factor in the development of

160 BELIEF IN THE INCARNATION
spiritual life. The precise relation of reality
to appearance, of inward to outward, of the
spirit to the flesh, of active freedom to passive
necessity, of the determining to the deter
mined, is one of the persistent problems of
the soul the solution of which seems to evade
that rational understanding whose forms are
derived from, and whose language is adapted
to, the lower member only of each antithesis ;
and which can figure the relation of its own
sphere to the higher only in terms of those
relations that obtain between the contents
of the lower. Only by giving the soul certain
attributes of the body can it figure to itself
some analogy of the tie between body and
soul. The sacramental principle, as demanded
by the exigencies of Christian sanctity, gives
us at least a practical answer whose proven
fidelity to the laws of life warrants our faith
in its fundamental truthfulness. A neo-
platonic or puritanical abhorrence of the
sense-world as radically and irredeemably
evil and hostile to the spiritual life marks
the first crude revolt against mere pagan
Naturalism or against the abuse and corrup
tion of the sacramental principle. A partial

BELIEF IN THE INCARNATION 161
correction of this extreme is found in
the " sacramentarian " view of Nature as a
symbolic expression or sign of the spiritual
order, as of something separate and distinct,
with which it has no causal connection except
so far as by enlightening man's intelligence
it may occasion some movement of his will
and affections. And this is analogous to
Nestorianism in Christology ; and receives
a sort of Monophysite correction in the
view that conceives the relationship between
Nature and Spirit, Outward and Inward,
after the fashion of a material mixture or
confusion of substance. All these errors have
been excluded by the Lex Orandi, by the
instinct of the Christian spirit, which teaches
us that Nature is the instrument of our
healing as of our hurt : " Peccat caro ; mundat
caro." Unconquered and blindly obeyed
Nature stands as an impenetrable barrier
between man and God ; conquered and
brought under the will it becomes the organ
of the divinity, the channel of communica
tion between spirit and spirit ; — not merely
symbolising but effecting what it symbolises.
Thus the sacred humanity of Christ is the
sacrament of sacraments ; for there the sub-
L

162 BELIEF IN THE INCARNATION
jugation of the natural to the spiritual is
absolute as in no other ; His manhood is no
mere finite symbol of the divinity, but is
divine ; not mingled nor confounded with
divinity, but united to it personally : Christ
is for us effectually that which He reveals
and signifies. In Him the redemption of
Nature, the conversion of evil into good,
of poison into medicine, reaches its unique
culmination ; through Him and in union with
Him the visible order becomes the sacra
ment, the effective symbol, of the invisible.
But while this relationship between
the godhead and manhood of Christ is
intelligible in terms of its practical conse
quences for us, in itself it cannot be repre
sented to our mind except by halting
analogies. If we are so vague as to the
precise meaning of human personality ; as to
the relation of body and soul ; and still more
as to the relation of creature to Creator ; we
are not likely to form any very coherent
representation of the " Hypostatic Union."
At best it is a name for that hidden mystery
in which the practical truth of our conceptions
of Christ is founded.
We may illustrate it from psychology

BELIEF IN THE INCARNATION 163
which gives us cases of so-called' divided
personality, but which are rather cases of
double nature in the same personality — cases
where two complete and separate systems of
knitted memories, ideas, feelings, habits,
passions, are developed in the same person
who may be, but often is not aware of this
doubleness of nature, mind and will. Or,
with the Athanasian Creed, we may illustrate
it from the normal union of soul and body —
of two substances in one person. Or we
may illustrate it from the ethical side of
personality as an absolute and unique sub
jection of the created will to the divine,.
destroying every vestige of " otherness" and
passing beyond all other finite sanctity, in
aliud genus, making the sacred humanity not
merely a separable instrument but a living
inseparable organ of the Divine will. Taken
as defective metaphors these comparisons are
helpful ; taken as more than this, they are
false and misleading. What they point to
lies beyond the range of our mental vision
for ever, since it demands a comprehension
of the Infinite.

XXII.
BELIEF IN FACTS OF RELIGIOUS
HISTORY.
Christianity is an historical religion ; that
is to say, it proposes certain historical facts,
no less than theoretical statements, for our
belief; and as these latter have to be recon
ciled with the philosophy of our understand
ing — with our world-theory, so the former
have to be reconciled with our reading of
history. Jesus Christ is not a purely ideal
creation like King Arthur, but an historical
personage ; He has a place, not only in
the world of thought, but also in the
world of fact. Our construction of either
world must find room for Him. In and
through Him the ideal has been realised,
the Word has been made flesh and has
dwelt among us.
As a mere dream of the religious sense

BELIEF IN FACTS OF RELIGIOUS HISTORY 165
the Gospel might have been a divinely
inspired work of great spiritual fruitfulness,
like the Divina Commedia or the Pilgrims
Progress ; it might have conveyed a true
God-given revelation of the absolute order
in the clothing of analogy ; it might have
possessed a regulative and practical truth as
a guide to life, as a way of taking things.
Many who hold it to be no more than a
dream, freely admit that it has been thus
beneficent; but they must also allow that
it has been beneficent to a great extent
just because it was held to be solid fact and
not simple dream-stuff.
Between the inward and the outward,
between the world of reality and the world
of appearances, the relation is not merely one
of symbolic correspondence. The distinction
that is demanded by the dualism of our mind
does not exclude, but implies and presup
poses, a causal and dynamic unity of the
two. Our view of the value of the outward
world should be " sacramental " rather than
"sacramentarian," that is, we should look
upon it as being an effectual symbol of the
inward, in consequence of its natural and
causal connection therewith ; and not merely

166 BELIEF IN FACTS OF RELIGIOUS HISTORY
as signifying truths to our intelligence, which
can become effectual only through the sub
sequent action of our will.
If certain beliefs are universally fruitful of
spiritual progress it is, as we have said,
because they are rooted in fact, and possess
at least an analogous representative value ;
it is because through them we are put into
relation with reality. And this relation is
one of action and reaction ; of giving and
taking, taking and giving. The beliefs are
not arbitrary, like algebraic symbols, but are,
like our sense-perceptions, the natural re
sponse of our mind to the influence of its
surroundings. We are passive before we
are active ; we receive impressions before
we attempt to imagine their causes and laws ;
or to govern our action in the light of such
imaginings. Thus by experience we feel our
way to more and more adequate conceptions
of the world we live in. It is because God's
influence in us or upon us is from the first
that of a father, that we at last come to
believe in His fatherhood ; but the belief
makes Him more effectually a father than
ever ; just as every truer hypothesis about
Nature multiplies our communication with

BELIEF IN FACTS OF RELIGIOUS HISTORY 167
Nature and leads to fuller knowledge and
power. Hence the belief is sacramental ; it not
merely signifies the relation of which it is
the natural issue or evidence, but it also
effects and deepens that relation. There can
therefore be no ultimate conflict between
what is true for the religious life and what
is true for the understanding — philosophical
or historical. In the measure that a creed
has regulative and practical truth, it is also
representative, however mysteriously, of the
same world which our understanding strives
to reconstruct from the data and in terms
of outward experience. That the two recon
structions, using different and partial data
and proceeding by such diverse methods,
should often disagree both negatively and
positively, is only natural. The criterion
of faith (taken widely) is simply the practical
one of proved universal religious value,
" Quod semper," &c. The believer is
justified in showing that philosophical and
historical reasoning tallies with, or does not
contradict his belief, but in this he plays the
rdle not of believer but of philosopher or
historian. Further, in case of conflict, he

168 BELIEF IN FACTS OF RELIGIOUS HISTORY
is justified in preferring to hold on to an
otherwise rationally indefensible belief until
its religious value is accounted for and saved
in some higher truth.
Thus a Unitarian might deny the Trinity
until he were persuaded that the Unity
of God was saved and transcended in that
doctrine ; or the Incarnation, until he were
convinced that it was compatible with
the Divine immutability. Faith will never
allow him to deny a belief of proved reli
gious value.
As our philosophy is a putting-together
of all experience, past as well as present,
with a view to understanding this world as
it is, and dealing with it rightly, so too our
creed is based largely on the data of history,
on what has happened to us personally, and
to our race from the beginning, in regard to
our spiritual life and our dealings with God.
There more especially, though also in every
other section of experience, the Ideal has
been slowly realising itself, the Word has
been embodying itself. Religion is not
a dream, but an enacted, self-expression
of the spiritual world — a parable uttered,
however haltingly, in the language of fact.

BELIEF IN FACTS OF RELIGIOUS HISTORY 169
It is not an arbitrary working hypothesis
shaped at one stroke by some comprehensive
genius, but a construction that has been
forced upon us and verified by our expe
rience, step by step, and part by part. Hence
it is, that certain concrete historical facts
enter into our creed as matters of faith.
Precisely as historical facts they concern the
historian and must be criticised by his
methods. But as matters of faith they must
be determined by the criterion of faith, i.e.
by their proved religious values as universally
effectual of spiritual progress ; as implications
of the spirit of Christian charity and sanctity ;
as selected by the exigencies of the develop
ment of the inner life of the soul. The unity
of all experience forbids any ultimate con
tradiction between the results of these
separate criteria ; but it does not exclude
the possibility of superficial and temporary
contradictions. The believer will desire
and endeavour to play the part of historian
and to harmonise every seeming discord,
often with more zeal than discretion or
ingenuousness. But he will always be
justified in holding to the faith-taught facts
until he is convinced that their religious

170 BELIEF IN FACTS OF RELIGIOUS HISTORY
value is in no way imperilled by the results
of historical criticism.
Our reading of history is in some sort
a " perception ; " that is to say, from certain
points, hints and suggestions which are all
that is really given us, we construct what we
call an "object," but what is more truly a
"pro-ject," inasmuch as nine-tenths of what
we imagine ourselves to see is thrown out
into the object by our own fancies, memories,
expectations, inferences, associations — just
as in a dim light we shape every shadow
according to our fears. Taken as a whole,
the Christian reading of history, the religious
interpretation of the aforesaid points, hints
and suggestions will frequently differ from
the readings inspired by other and counter
interests. In many matters it has had to
yield to historical criticism and may yet have
to yield ; but of its substantial justness faith
can have no doubt ; nor can it have any
doubt even as to details which are essentially
bound up with any indispensable religious
value. Such facts however faith holds by
their religious, not by their historical, side.
To believe that Christ was crucified under
Pontius Pilate, or even that He rose from

BELIEF IN FACTS OF RELIGIOUS HISTORY 171
the dead and ascended into Heaven, may
need as little faith as to believe that
Wellington won the battle of Waterloo.
Faith holds to these facts as fruitful of
eternal life, and on purely conscientious and
religious grounds ; Lex orandi, lex cre
dendi — the rule of prayer is the rule of
belief.

XXIII.
THE PRAYER-VALUE OF OTHER BELIEFS.
('•)
When we turn to the historical statements
about our Lord — " born of the Virgin Mary,
suffered under Pontius Pilate, was crucified,
dead and buried," &c, we have therefore
to distinguish between the historical and
religious value, and to remember that it is
only for the sake of the latter that the
Church interests herself in the former. What
then is the religious value of the fact that
Christ was miraculously conceived and born
of a virgin ? Theologically it has no essential
connection with the Incarnation. The God-
man might have been naturally conceived
and born, and a sinner might have been
conceived and born miraculously. According
to popular ideas, partly derived from pagan
sources, to have been born of a virgin

THE PRAYER-VALUE OF OTHER BELIEFS 173
miraculously through the intervention of a
divine person, would have enhanced the
dignity of Christ ; but the puerility of such
a claim would have been quite out of keeping
with the sober spirituality of the Gospel.
We have little hesitation in sweeping aside
nine-tenths of the marvels recorded in the
apocryphal gospels ; not precisely because
they are marvels, but because they lack all
religious significance and show themselves
to be the fruit of a mere wonder-lust, and
not inspirations of the religious spirit. They
were created by the mouth-to-mouth gossip
of that multitude of nominal Christians, to
whom Christ was only a greater than Solomon,
or than Simon Magus, and in whose hearts
the spirituality of the Gospel and its protest
against religious materialism found no echo.
True, it must be allowed that the esteem of
mere physiological (as distinct from spiritual)
virginity, which prevailed far on into Christian
times, had no better origin than in Oriental
superstition. To some extent it is also
traceable to that dualistic asceticism of which
Plato is the most cultivated exponent, and
which influenced the mind of St. Augustine
so profoundly. Where monogamy prevails

174 THE PRAYER-VALUE OF OTHER BELIEFS
the sexual impulse is so often more or less
illicit and hostile to monogamy that it is
hard to dissociate even its lawful indulgence
from some taint of sinfulness. As a feat of
self-restraint in the interests of duty, an
inviolate chastity has an undoubted moral
worth that is not unnaturally attached by
association to the physiological conditions
of such inviolacy. It is in these directions
that we are to look for the explanation
of the popular estimate of bodily virginity
— not unallied to the reverence given to
pillar-saints and prodigies of fasting and
other austerities. The animal-minded multi
tude is as much impressed and astonished
by the conquest of animalism as by any
miracle, and cares more about the marvel,
than about the motive (moral or non-moral)
of which it is but the contingent expression.
It is not in deference to such modes of
thought that Christianity affirms the virginity
of Mary as honourable to the Mother and to
her Son ; still less as wishing to explain the
Incarnation in pagan fashion as the result of
commerce between a divinity and a woman.
If we would find the religious and spiritual
value of the doctrine we must seek it in the

THE PRAYER-VALUE OF OTHER BELIEFS 175
influence it has in fact exercised upon the
heart of Christians and Saints. We must
see in the Virgin Mother the highest expres
sion and embodiment of Christian sanctity
which the Holy Spirit has brought forth in
the hearts of the faithful ; and, in the last
resort, we must see in her the revelation of
a new aspect of the Divine Goodness with
which we are thus put into fuller and more
fruitful communication. Who can deny
that the Christian spirit has been fed and
fostered by this belief as much as by that
of the Passion, or the Incarnation, or the
Eucharistic Presence ? Yet, plainly, it is
not the flesh but the spirit that quickeneth ;
it is not the physical facts that matter, but
the religious values which they symbolise.
That the sanctity and sinlessness of Mary,
as Christ's mother, is the sole religious signifi
cance of her virginity, will be questioned by
no one. " Blessed is the womb that bore
Thee ! " expresses a lower conception of
supernatural dignity than the amendment :
" Yea, rather, Blessed are they that hear the
word of God and keep it." As Christ
opposes spiritual maternity to bodily ; so
also spiritual to bodily virginity. "He that

176 THE PRAYER-VALUE OF OTHER BELIEFS
doeth the will of my Father, the same is my
brother and my sister and my mother," and
of such spiritual nearness and kinship Mary
stands as a sort of divinely constituted
archetype in the Church of Christ. As in
other matters (e.g., in His Transfiguration
and Ascension) so, too, in this, the spiritual
truth is given to us not in the language of
parable but in that of historical fact, which
as such is subject to the criteria of history,
though as the vehicle of a religious value, as
the earthen vessel of a heavenly treasure, it
is subject only to the criterion of faith.
As regards the other circumstances con
nected with the birth of Christ, a like
discrimination between religious and histor
ical values is not difficult. Thus as to the
appearance of the Angels to the Shepherds.
When we remember that according to
theology an angel is an invisible and incor
poreal being, it is manifest we are dealing
with some kind of divine accommodation
to human ways of thought. Subjective or
objective, produced by the brain of the
beholder or by something outside the brain,
such an appearance of a human form where
none exists is an illusion. At best, it is a

THE PRAYER-VALUE OF OTHER BELIEFS 177
visionary expression of an internal spiritual
event. That God reveals Himself by
preference to the simple ; that the glory
of God and the redemption of man is the
meaning of Christ's earthly mission ; that
the Messiah was to be sought, not as
worldly materialism had hoped, in the
palaces of the great, but wrapt in swaddling
clothes and laid in a manger — all this con
stitutes the religious value, the faith-matter,
underlying the inspired narrative of the
Evangelist. Were it merely a legend inspired,
or selected and shaped, by some prophet full
of the spirit of Christ, this religious value
would not be affected ; the only difference
would be in the mode of expression — the
difference between the language of facts and
that of words and images ; between an
enacted and a spoken allegory.
Of these and other historical beliefs the
whole religious value lies in the deeper and
wider appreciation they give us of Christ's
principles and aims and methods by showing
us new applications of His spirit to new
conditions. What He would have done
(could we know it by revelation) were as
instructive for us as what He actually did.
M

178 THE PRAYER-VALUE OF OTHER BELIEFS
In some measure, His Saints, so far as
they are filled with His spirit, extend His
life in this way. In them we see Christ
in other ages and conditions than those of
His mortal life and learn more about Him.
Similarly the Evangelists, full of His spirit
and mind, might conceivably have been
inspired to reveal Him to us, not in a strictly
historical narrative, but in such fact-founded
fictions as would best characterise and
portray His personality to those who knew it
not. Such literary devices were in no wise
disreputable at a time when they were recog
nised and expected. Yet the difference
between the pseudo-gospels and the inspired
gospels would have remained infinite ; the
latter being truly divine revelations inspired
by the spirit and mind of Christ, and that
enthusiastic and appreciative love of Him,
of which the writer was full — a love that
instinctively idealised its object and clothed
it in a garb best fitted to kindle a like love
in other hearts ; the former being the work
of men untouched by the genuine spirit of
Christ, who saw in Him naught but a
magician or a sage, and who laboured to
satisfy vulgar curiosity with a collection of

THE PRAYER-VALUE OF OTHER BELIEFS 179.
mythical marvels void of all spiritual and
religious significance.
If then these things do, as a fact, belong
to history ; if the lessons of the conception
and birth of Christ have, as a fact, been
embodied in actual events of the phenomenal
world, and not merely in sacred or inspired
legends, it is nevertheless important not to
confound the historical with the religious
value of such beliefs or to subject our faith
to the perturbations and obscurities which
may, from time to time, trouble the field
of natural vision.

XXIV.
THE PRAYER- VALUE OF OTHER BELIEFS.
(>¦)
We may pass over the articles which refer
to the Passion and Death of Christ ; first,
because these events being in no wise
miraculous have never been contested ; and
secondly, because their purely religious value
is so obvious. Indeed it is the latter alone
that makes them in any sense articles of
faith, since the veriest infidel will not deny
the historical facts. And this should make
it clear that throughout it is in the internal
and religious aspect of each article, not in the
external and philosophical or historical, that
faith finds its matter.
The descent into hell, or into the Limbus
Patrum is, in its external aspect, to some
extent an accommodation to current con
ceptions of the other world, as the very word

THE PRAYER-VALUE OF OTHER BELIEFS i8r
" descended " shows. The religious value
is found in the idea that Christ is the
redeemer of all men from the beginning to
the end ; one whose day even Abraham
rejoiced to see ; that he is the realisation
of the dreams of the old-world seers and
prophets. Whatever sanctity has been
attained in any age or race has been a
participation of the sanctity of Christ, and
has bound men through Christ to the Father,
and made them members of that invisible
Church whereof the visible is but the symbol
and sacrament.
It is a belief that is shaped by the problem
which it answers, in principle, as to the
relation between the historical Christ and
those who have never known Him accord
ing to the flesh but have been filled with His
spirit — animce naturaliter christians — who
not having the Gospel have been a gospel
unto themselves.
The history of this belief and of its gradual
growth in definiteness illustrates well the
selective power of the Christian spirit —
of the Lex Orandi criterion. It passed
through many phases of interpretation, ac
cording to the variations of theological or

182 THE PRAYER-VALUE OF OTHER BELIEFS

exegetical opinion, none of which secured
a firm hold on the faith of the Church
for lack of any definite prayer-value, until
in the West it assumed its present form and
significance which were felt by the spiritual
instinct of Catholic Christianity to give a
fuller and more harmonious development to
the idea of the Incarnation.1
Turning now to the Resurrection, in what
sense, we may ask, does St. Paul make the
historical fact of Christ's bodily rising the
central object of our faith ? Is it simply
as a miracle in the ordinary apologetical
sense of the term ? Is it that we are to pass
from the evidence of the resurrection to
a belief in Christ's claims to be the Son of
God ? Manifestly not ; for of all the Gospel
miracles this was, in one sense, the least
evident, being witnessed only by the inter
ested parties— by friends only, not by foes.
In the classical passage on the subject,2 it is
clear that he is not proving Christ from the
resurrection, but proving the resurrection
1 Cf. Etude historique sur la Descente du Christ aux
enfers. Par l'Abbe Turmel. Annates de Phil. Chretienne.
Fevrier, 1903.
2 1 Cor. xv.

THE PRAYER-VALUE OF OTHER BELIEFS 183
from Christ. "If Christ be not risen then
is our preaching vain, and your faith is also
vain ; " i.e. without the resurrection and
glory the whole doctrine of the cross is
incomplete ; for it is an integral part of the
conception of Christ. Even had He shown
Himself to no one after His death, it would
still be an article of faith. Life through
death : victory through defeat : honour
through dishonour : is the very substance
of the Christian hope. As to the material
istic difficulties with which St. Paul deals :
" How shall the dead rise ? With what
bodies shall they come ? " they can hardly
trouble us in these days when for many
it is so much harder to believe in matter
than in thought and spirit ; when the whole
tendency is to make the former a manifesta
tion of the latter. The real difficulty for us
lies rather in the seemingly undue weight
attached to physical re-embodiment, and
to the miraculous properties of the risen
body ; in an apparent materialisation of the
conception of spiritual glory, altogether
uncongenial to the whole trend of the
gospel. That the dead in Christ shall rise,
and rise to a more glorious life than that

1 84 THE PRAYER-VALUE OF OTHER BELIEFS
which they have laid down, is primarily
a law of the moral and religious order, and
has nothing to do with bodily death and life ;
but with a death unto sin and a new birth
unto righteousness. Yet it is in close
keeping with the whole economy of the
Incarnation, which translated the invisible
will-world into terms of the visible sense-
world, and which is the dispensation of
sacraments and symbols, of divine accom
modations to human modes of thought and
speech, that the visible life of Christ on
earth should set forth in parable that
invisible life which He leads in each Chris
tianised soul ; that as in its struggle heaven
wards the soul after dying absolutely to self
rises to a glorified life ; so Christ after
a life of labour and suffering culminating in
death, should rise according to the body to
a more glorious state of bodily life.
Again, it is the merit of Christianity to
have recognised the unity of human nature
as bodily and spiritual ; to have saved in
a higher synthesis whatever regulative truth
was contained in that false dualism of which
Plato is the classical exponent, and which
issues practically in innumerable ascetic

THE PRAYER-VALUE OF OTHER BELIEFS 185
fallacies all based on an imaginary antagon
ism between what God has joined together
as two elements in one nature. A merely
ghostly resurrection would have given a
strong impulse to this mischievous fashion
of thought, as well as to a Docetan denial
of the veritable (not merely phantasmal)
manhood of Christ. It would have favoured
the notion that man is by essence a spirit ;
and that his body is his prison. " A spirit
hath not flesh and bones as ye see me to
have." Whatever the body be, it belongs to the
integrity of human nature. Not only in it,
but by it and with it, we live, and move, and
are ; and as it shares in our suffering so also
in our glory. On this conception of the
relation of body and soul rests the Christian
view of temperance and purity, midway
between those excesses of encratism on this
side and antinomian licence on that — errors
that play each into the hands of the other.
As for those who scorn the grossness of a
bodily resurrection and take refuge in the
idea that it was Christ's spirit that appeared
to the apostles, let them reflect on the
"grossness" implied in the notion of a spirit

186 THE PRAYER-VALUE OF OTHER BELIEFS
"appearing." If the appearance was objec
tive, it was as gross as any other object
of vision, and plainly cannot be identified
with an immaterial spirit. And agajn, it
may be asked, without much hope of a firm
answer, how far are our own bodies and
everything bodily that lies beyond them, the
creatures of our thought ? Is there not much
grossness and materialism in speaking of
matter as gross and as completely inde
pendent of and opposed to spirit ?

XXV.
THE PRAYER- VALUE OF OTHER BELIEFS.
(3-)
Much that has been said of the Resurrection
applies equally to the Ascension, which is its
complement. But here the event viewed as
a visible fact is more plainly an accommo
dation to human modes of thought, more
obviously a bit of symbolism valuable not
for its own sake but for the sake of its
religious significance. The exaltation of
humanity, through the death of self-sacrifice,
to the closest union of quasi-equality with the
divinity is the strict matter of faith, which is
embodied and set forth symbolically in the
phenomenal order by what occurred on
Mount Olivet. We cannot suppose that
" ascent " means more, here, than " descent "
in the previous article ; although here the
idea seems to have been translated into

188 THE PRAYER-VALUE OF OTHER BELIEFS
appearances accommodated to the popular
imagination of Heaven as the locality outside
the concentric seven spheres whereof this
earth was then thought to be the core.
As to His enthronement at the Father's rip-fit
hand, the Catholic Catechism is careful to
explain the purely verbal, as opposed to
phenomenal, nature of the symbolism: " I do
not mean that God the Father has hands,
for He is a spirit ; but I mean that Christ as
man is in the highest place in Heaven."
Indeed, this phrase, "the highest place in
Heaven," is burdened with the very difficulty
it would explain unless we take it as expressing
the purely spiritual relations of the will-world.
" From thence," the Creed goes on, " He
shall come to judge the quick and the dead,"
i.e. from the right hand of the Father, which
has already been limited to a purely spiritual
significance. If the terminus a quo of this
second coming cannot be taken as a reality
in the phenomenal world, how, it may be
asked, can the advent itself be so taken ?
Yet the angel in shining garments — an
appearance of an immaterial being — who
consoles the upward-gazing Apostles, says
" This same Jesus who is taken up into

THE PRAYER-VALUE OF OTHER BELIEFS 189
Heaven shall in like manner come again
even as ye have seen Him go up."
Is it possible to resist the impression
that the revealed truth, the faith-matter of
these articles, lies simply in the spiritual
relations they signify, and that the words, or
phenomena (subjective or objective) through
which these religious truths are conveyed
to us are of no other importance than
as vehicles of these truths ; even as sacra
mental symbols have no other import
ance save as means of grace ? " It is the
spirit that quickeneth ; the flesh profiteth
nothing." The religious and the historical truth of
Christ's Ascension are distinct from one
another. The mere fact that His body was
caught up into the clouds is of no religious
value whatever, any more than the mere
fact of His having walked on the water.
The value of the latter fact is given to us in
the exclamation it excited : "What manner
of man is this ? " sc. the supremacy of
the divine and spiritual over the material
order ; the comprehension and absorption of
the latter by the former. To narrate these
wonders as wonders, and not as fraught with

190 THE PRAYER-VALUE OF OTHER BELIEFS
spiritual sense, is the characteristic of the
pseudo-gospels. The religious value of the belief in Christ's
second coming to judge every man according
to his works, to gather the fruit of that seed
which He has sown by His first coming, is
plain enough not to need elaboration. It is
by their will-attitude (explicit or implicit)
towards Christ, by their practical answer to.
the question: "What think ye of Christ?"
that men's lives will be sorted as good or
evil. As to the material aspect of the
occurrence we know that the universal belief
of the early Church as to the nearness of
the event was proved erroneous — a fact
which must constitute a grave difficulty for
those who find the faith-matter in that
circumstance of temporal (as opposed to
spiritual) "nearness," and not in the religious
aspect of the belief. We may prudently
question whether the same erroneous literalism
has not been extended to other particulars
than the date. Few perhaps will assert that
the scene in the valley of Jehosaphat ; the
severance of the sheep and goats ; is matter
of faith, or more than verbally symbolic of
such matter. Yet many or most will hesitate

THE PRAYER-VALUE OF OTHER BELIEFS igi
to take the coming in the clouds of Heaven ;
the attendant angels (made visible for the
occasion), the sign of the Son of Man, as but
verbally symbolic of spiritual relations ; for
the parallelism with the story of the Ascen
sion is very close : " Shall come again in like
manner as ye have seen Him go up" is
the Angel's word. If we are to interpret
these words as cryptic, as similar to such
sayings as " Destroy this temple and in three
days I will build it up," which, as understood
by the hearers, are false, though true as
meant by the sayer, then we may be
prepared to find certain beliefs of later
Christians as to the particular manner and
nature of the second Advent, viewed as an
event of the visible world, just as mistaken
as that of early Christians about the date of
that event.
Such mistakings of faith-values for fact-
values are to be ascribed to that almost
ineradicable materialism of the human mind
which makes us view the visible world as
the only solid reality ; and the world of
thought and will as epiphenomenal and
shadowy ; which makes us regard the
external aspect of the creed-articles as of

192 THE PRAYER-VALUE OF OTHER BELIEFS
primary, and the internal aspect as of
secondary, importance. It is antecedently
likely that Christ who took the current
Messianic ideas of His time, and purged
them of their carnality, who gave Himself
out as the true because the spiritual, Messiah
(just as He was the true manna from
Heaven) whose kingdom was not of this
world, but a kingdom of Truth, should have
adopted the current eschatology so closely
bound up with the Messianic beliefs, and
should have crowded a wealth of spiritual
meaning into that very earthly framework.
In neither case does He abruptly cast aside
the old forms of traditional thought : He
speaks as all around Him speak, but He
means otherwise and more than they mean.
The coarsest millennial theories ; the most
material figurings of heaven and hell, the
most mercantile notions of reward and
punishment — all receive at His hands a
new and heavenly meaning and are made
vehicles for the revelation of realities of a
wholly different order. The real criterion
of the religious truth of these beliefs in
judgment, hell and heaven is : Do they
bring the will into a right attitude God-

THE PRAYER-VALUE OF OTHER BELIEFS 193
wards ? Do they make men love justice
and hate iniquity ? Without some such
embodiment, the realities of the will-world
would escape us altogether. In acting
according to this presentment of the visible
order we shall guide ourselves right in the
invisible order, as it were, by a clue in a
dark forest. If we let the clue slip, we may
perish irrecoverably.
It will not be necessary to push this line
of thought any further as regards the remain
ing articles of the Creed or other doctrinal
beliefs of the Catholic religion ; it only
remains that we should see how far these
principles are to be extended to the realm
of morals as well as to that of faith.

N

XXVI.
ETHICAL BELIEFS.
As soon as men come to realise that God
is necessarily a righteous God and that
righteousness is another name for the will
of God — for what God wills — the interests
of religion and ethics are identified. Prior
to this realisation the instinctive love of
goodness is not explicitly understood as an
instinctive desire of friendship and will-
union with God. Indeed it is quite possible
to will what God wills without the slightest
suspicion that our will is therefore brought
into harmony with His, and without any
consequent sense of deepened personal
affection towards Him. There may be a
sort of emotional peace or pleasure resulting
from the perfect satisfaction of our moral
sense ; or a happy consciousness of the
merited approval of others — received or

ETHICAL BELIEFS 195
 !
imagined : or a sense of the advantage
resulting to society or to some cause to
which we are devoted ; or a lonely solace
in the dry thought of duty done — of
an eternal impersonal law fulfilled. All
these satisfactions are distinct from that of
religion. A consideration of the development of
the ethical sense before it is assumed and
swallowed up by the religious sense will
serve to illustrate, in another matter, that
relation between sentiment and belief which
is implied in the maxim : Lex orandi, lex
credendi. For in the realm of morality the
ethical creed is shaped under the influence
and inspiration of the ethical sense ; good
will — the desire to do, and therefore to know,
what is right, what is due to others, what
is due to reason, is the initiative and the
selective principle of the whole progress
of ethical thought. On the other hand,
the theory of what is right reacts upon
good-will and makes its further expansion
possible ; it is not merely its inoperative
mental shadow, but rather an instrument
fashioned by good-will for its own ends.
For "good- will," the "desire to do right,"

196 ETHICAL BELIEFS
is a general term for a sentiment that is
by no means homogeneous and colourless,
but which varies in character with every
different conception of goodness and Tight
ness ; and as this conception is capable
of indefinite growth in point of organic
complexity and coherence, so too is the
sentiment which corresponds to it and gives
birth to it. When we say : " Good-will
is everything," we do not mean that ethical
judgment is nothing. A certain intensity
of good-will may for a time be compatible
with grossly erroneous ethical theories ; but
the character or quality of the sentiment
corresponds exactly to that of the judg
ment — for the will is always specified or
characterised by its object. " Good-will
is everything" in the sense that a strong
desire to know what is right will excuse sins
of ignorance, and will lead to that fuller
knowledge which will make a fuller good
ness possible. Knowledge on the other
hand is a liberating condition, but it is not
an active motive of goodness. However
vigorous and intense, the moral sentiment,
like the religious, cannot germinate in the
dark, but must remain undeveloped and poor

ETHICAL BELIEFS 197
in character until it find the means of
building up a creed for itself, i.e. of feeling
its way to a better knowledge of that realm
of reality to which it has to adjust itself;
of registering and fixing the results of its
experience in some sort of ethical system ;
of determining its own true object and its
own true character to something definite and
organic from something shapeless and con
fused. Here too we have principles of
variation and a principle of selection ; the
former, in the thousand moral, non-moral,
or immoral sources of ethical beliefs, laws
and customs, good or bad ; the latter in
good-will together with the already assured
articles of the ethical creed. Here too in its
measure avails the criterion " Securus judical
orbis terrarum."
Ethical theories and beliefs that have
experimentally been proved fruitful of moral
vigour and advance, always, everywhere, in
all cases, are thereby shown to be in harmony
with Nature ; to be truer than any merely
reasoned counter-theory that has not stood
that test. It is by this canon alone that
numberless prohibitions, like that of suicide
or of sundry sexual irregularities can be

i98 ETHICAL BELIEFS
solidly justified ; and not by those sophistical
reasonings of moralists which only imperil
our faith in beliefs that seem to hang on so
slender a syllogistic cobweb.

XXVII.
MORALITY AND RELIGION.
We have said that Charity or the love of
God as revealed to us in Christ and in the
Christlike, is the very substance of the life
of religion.
When therefore St. Paul says that "love
is the fulfilling of the law " and " love worketh
no ill to his neighbour," he is showing
how religion entails morality, as something
distinct, but connected ; he is not reducing
all moral precepts to one, or bringing all
particular laws under one general and
abstract law — as, for example, all special
kinds of justice, such as truth, honesty,
equity, piety, might be enjoined in the one
precept : Be just ! Love may be a motive
of morality, but it is not a virtue or moral
habit in the ethical sense;1 just as the,
1 Cf. St. Thomas, I-II. q. 62. a. 2.c. " Virtutes theologicse
specie distinguuntur a moralibus " et alibi passim.

MORALITY AND RELIGION

passions pertain to morality only as the
subject matter which it regulates. Morality
is a certain rational and, in some sense,
artificial order introduced into our life,
analogous to the order which logic (natural
or acquired) introduces into our mind, or
which the understanding introduces into our
experience. But the life so regulated and
set in order is an action or will- movement,
continuous, many-sided, ceaselessly trans
forming itself into something newer and
fuller. Whereas justice or any other sort
of morality may be enjoined directly, love
cannot be so enjoined. We can impede its
growth and foster it ; we can do the outward
deeds and say the words of love ; but over
the thing itself we have no direct command.
It is given to us, like the inspirations of
genius ; or it happens to us ; and we can
dispose ourselves to receive it and can
co-operate with it when received ; but it
remains, in some sense, a grace, nor can we
by taking thought add a foot to our own
stature in the matter. The force of St. Paul's
words is that we should not forget the end
in the means, but should remember that
" the law " is purely subservient to the love

MORALITY AND RELIGION

of our neighbour. An analogous error were
that of a man who should consider logic a
sufficient education for the mind and should
despise knowledge which is the end to which
logic is directed.
In the ethical categories of the Greeks,
which have been adopted by the later
Jewish and the Christian religions, Justice is
almost synonymous with duty. Prudence,
Fortitude, and Temperance, which look
directly to the perfection of the individual
in his practical judgment and the restraint
of his passions, are ultimately sought in the
interests of Justice ; and if acts against
Temperance or Fortitude are sinful, it is
because indirectly they are against Justice,
against what is due to God and to Society ;
because the individual, as part of the will-
system and spiritual organism, does not be
long to himself but to others. "You are not
your own," says St. Paul, and : " Know ye not
that your bodies are the members of Christ ? "
Hence, we may identify morality with
Justice, which is the giving to each one his
due according to his place and function in
the universal society, whereof God is the
Head and Father. When God is not thus

MORALITY AND RELIGION

distinctly recognised, there is still place for
the social sentiment of love, which becomes
" charity " as soon as it is completed and
coloured by the love of God and of all others
in relation to Him.
Now, it is possible to have right views as
to what is due to others, and to pay those
dues with punctilious exactitude ; and yet to
be grievously lacking in love both towards
God and man. And it is possible to have
strongly developed social and religious affec
tions, and yet through ignorance, or through
frailty, to fail seriously in the knowledge
and performance of one's duty. But whereas
morality will not force a man to strive to be
religious, religious and social love forces a
man under pain of insincerity, to strive after
morality, to strive to know what is due to
others and to discharge the debt. Still, it
is the will-attitude — the ethical effort — that
counts before God ; and not the ethical
success. Thus morality is at once distinct
from, and connected with religion. It is in
the field of morality that charity is exercised ;
yet it is not the tillage but the exercise that
is religiously important. But like science or
philosophy it is only indirectly that ethics

MORALITY AND RELIGION 203
has to do with faith. Our ethical concep
tions grow pari passu with our conceptions
of society ; they begin with seemingly arbi
trary taboos, with mystical precepts and
prohibitions, with puerile explanations of
instinctive judgments and of accumulated
experiences of utility ; they are in all respects
under the same law of endless progress as
our scientific conceptions, and belong to the
world of the understanding, not to that of
faith. In what sense then can ethics belong
to religious revelation ?
No sane critic will contest that the sacred
scriptures show us many grades of progres
sive morality all claiming in some sort to be
of divine authority. How can we explain
this except by recognising a certain selective
power in the religious spirit which makes
it instinctively choose that ethical doctrine
which is more spiritual, and more congenial
to itself — choose it, not as final and absolutely
the best, but as preferable, as better than its
alternative. This spirit may be initiative in
some degree ; it may inspire and suggest
higher ethical conceptions than those current;
but, as a rule, it will be rather as a selec
tive principle that religion will shape the

204 MORALITY AND RELIGION
development of morality. If conceptions of
duty are founded on conceptions of society,
it cannot be denied that these latter are
fundamentally religious conceptions in so far
as the sentiments and will-attitudes which
they seek to explain belong to the real world.
Hence, in every ethical system or doc
trine, we must, as in the case of theological
belief, distinguish between the principle of
variation and the principle of selection,
between the raw material, which is supplied
by human industry and ingenuity, and the
refinement which has been wrought thereon
by religious inspiration — by the love of God
and man seeking congenial expression in
conduct. If religion interferes with this or
that point of ethics, it is always in the
interests of charity and not of ethics for its
own sake. At times it may happen that
religious ethical teaching is out of joint with
some popular system of morality in certain
particulars. In adhering to her position the
Church but asserts the supremacy of love
over the law, over that which is for the sake
of love ; nor may she change until it be
made clear that the interests of charity will
not suffer.

CONCLUSION.
We have spoken of the beliefs which make
up the Christian creed as being in some sort
sacramental ; as signifying and conveying
certain spiritual values under the forms of
historical or philosophical truth ; as belonging
at once to the world of appearance and
to the world of reality ; as resembling a
darkened glass through which some few
feeble rays of the eternal sun fall upon our
inward eye, and through which again we
peer dimly into that unknown Beyond, and
so guide our steps according to vague
impressions of light and shade amid objects
seen only in blurred outline. ' We have said
that the need of harmony in our under
standing, of coherence and unity in our
mind, demands a continual adjustment
between the historical and philosophical
assertions of religion and the rest of our
history and philosophy which we owe to

206 CONCLUSION

the labour of the human understanding
systematising and unifying the gathered
experience of the race.
In periods of comparative intellectual
stability, or even stagnation, such adjustment
is effected easily, noiselessly and gradually ;
but in an age like the present when mental
progress has changed the tranquil flow of
a lazy river in its large and level channel
for the rush of a swollen torrent leaping
from cataract to cataract and bursting through
every barrier, the span of a single life-time
is not enough to see even an approach to
a satisfactory reconciliation between the
religious and the secular reading of the facts
and connexions of the world as given in the
understanding. More problems are offered
for solution now in three decades than were
formerly offered in three centuries, with the
result that now a burden of difficulty is laid
on the shoulders of a single generation that
had then been divided over a whole series.
As a consequence, the energies of the pro
fessed defenders and exponents of belief are
more and more absorbed by controversial
interests ; and for the layman in theology,
amid the clang of hammer and anvil, the

CONCLUSION 207

grinding of blunted blades, the furbishing of
ancient armour, the riveting of loosened
links, all possibility of "peace in believing"
seems to be well nigh departed. And yet
this growing sense of insecurity is rooted
in that confusion of mind which it has been
the object of these pages to combat — the
confusion between the intellectual and the
religious values of the Christian creed ;
between the embodiment and the spirit
embodied ; between the outward sign and
the inward power and significance. We
forget that the issue is not directly between
faith and knowledge, but between theology,
which is one part of the field of knowledge,
and the rest of the same field. Faith
were imperilled if theology were an exact,
necessary and adequate intellectual expres
sion or embodiment of faith and if, as such,
it came into demonstrable conflict with the
indubitable data of history or science or
philosophy. To realise clearly the often compara
tively loose relation between faith and its
intellectual expression ; to understand that
a language derived from, and primarily
adapted to, the visible world can never be

208 CONCLUSION

adequate to the utterance of the invisible,
is to have delivered one's soul from a
whole brood of idle fears and fancies, and
to have risen above the storm-level to a
region of untroubled serenity : Non in
dialectica, says Ambrose, " It is not through
disputation that God has chosen to save
His people;" it is not through theologians
nor by theological methods, though these
have their due place, but by the Holy Spirit,
by the Spirit of Holiness working in His
saints and servants, that He has promised
to lead His Church into all truth. By that
same Spirit He has from the beginning
spoken through the mouth of His holy
prophets, in sundry times and in divers
manners, — to every time in its own language
however rude and inadequate ; and in these
latter days He has spoken to us through
His Son and through the Church of the
Saints which is the mystical body of His
Son. It is that Spirit of Holiness which
from the first has suggested or selected now
one belief and now another ; weaving them
together, purifying, correcting, refining, and
so building up that complex organic body
of doctrine which we possess in the Christian

CONCLUSION 209

creed and which answers to that complex
organic sentiment of divine love or charity
of which it is the intellectual expression and
justification. And it is this same Spirit of
Holiness in ourselves that makes us respon
sive, each of us in our measure, to the truth
when it is presented to us. If we hear the
Shepherd's voice it is because we are already
His sheep in some degree, and because the
Christ that is within us recognises the Christ
that is without us. Herein lies the religious
or supernatural element of faith ; the reasons
we give to our mind are but after-justifica
tions of an impulse that derives, not from
reason, but from the sympathetic intuitions
of the Spirit of Holiness.
It is however to the Church, to the
mystical Body of Christ, to the Creed which
incorporates the collective results of her
spiritual experience, that we are to look for
the norm or rule by which our own spiritual
growth and religious beliefs are to be
criticised. Securus judical orbis terrarum ;
universality is the test of truth ; only those
beliefs which have been proved fruitful of
eternal life everywhere, always, with all men
— so far as they have been put to the test,
o

CONCLUSION

are demonstrably accordant to the ultimate
realities of the supernatural order. Other
beliefs may be useful for individuals or
classes ; for a certain period, for a certain
type of character : and yet hurtful elsewhere
and otherwise. Such have not the warrant
of catholicity ; the life which they foster and
formulate is not the life of the whole Church,
of the mystical Christ. And there are beliefs
or devotions which originate in mere theo
logical curiosity, or in pious fancifulness, or
in morbid sentimentality, or are dictated by
religious decadence and laxity ; beliefs which
are enervating or distracting or frivolous — in
no sense exigencies of the spiritual life— and
these, not having much root, are doomed
sooner or later to wither away. From the
continual and endless variations of belief
and devotion which originate in one way or
another, the Spirit of Holiness eventually
selects and assimilates the good and useful,
and throws away the worthless or mis
chievous, by the slow logic of spiritual life
and experience. Hence the Church at large
is the proper organ of this development of
belief which results from the communising,
comparison, and ordering of the religious

CONCLUSION

experience of all those who have lived the
Christian life in every age or country.
Through her hierarchic organism her sun
dered parts are knit together and brought
into dynamic connection ; the manifold gifts
and measures of love and light scattered
abroad among the faithful are gathered as
rays to a focus ; their various spiritual
energies are brought to bear upon one
another, and thus there emerges a corporate
life of love and belief which is more than,
and distinct from, that of the several units
who are partakers in it — for it is the life of
the mystical Christ Himself.
When once we realise clearly that the
Church is guided into all truth not by the
precarious methods of theological dialectic,
but by the Holy Ghost ; that life and not
logic is the ultimate criterion as to what
beliefs and forms of belief are fit to survive ;
that eventually, and in the last resort, it is
the Saints and their followers who dis
criminate between false and true, food and
poison ; that the doctrinal authority of the
Pope and Bishops rests not on a special
theological skill, but on an instinctive dis
crimination between holy doctrine and unholy,

CONCLUSION

i.e. on the guidance of the Holy Ghost ; then
only shall we be delivered from the spiritually
disastrous snare of confounding intellectual
perplexities and entanglements with doubts
against faith.
No theory of doctrinal development how
ever true, however subtly flexible, can
alleviate this ailment or supply us with a
firm and simple principle of discrimination
so long as it looks on that development as
more or less principally an intellectual or
theological movement, led and controlled by
the mind in the interests of speculative truth ;
so long as it gives the lead to the lex credendi,
— to the head rather than to the heart ; so
long as it makes sentiment wait upon idea ;
life and action upon knowledge ; forgetting
that we must live and act in order to discover
the laws of life and action, and that we must
keep Christ's commandments, if we would
know His doctrine.
Development there is indeed, yet it is not
one that is governed by dialectical laws but
one that is dependent on and correlative
with that development of the Spirit of
Holiness in the Church at large of which it
is but the mental expression, and whose

CONCLUSION 213
metamorphoses it faithfully follows as a
shadow does those of the body's contour,
though, unlike the shadow, it co-operates
with and reacts upon the movement which
it follows.
And herein we part company with those
who would bid us look underneath all
varieties and transformations of religious
expression in doctrine or ritual for one and
the same; simple liomogeneous sentiment of
God's fatherhood and man's brotherhood in
Christ, and find in this the unchangeable
substance of pure religion and undented,
albeit masked in a thousand strange and
misleading disguises ; this the kernel, the
rest men: husk ; this the quickening spirit,
the rest unprofitable flesh.
For this would mean that, though varia
tions of doctrinal and ritual expression may
be governed and criticised by ascertainable
laws, and may exhibit developments that are
to be distinguished as false or as true to
such laws, yet these are laws of thought, of
language, or of symbolism, not of the life
of religion ; and that underneath these veils
of varying texture, beauty and transparency
it is ever the same changeless substance that

2i4 CONCLUSION

is revealed, now more clearly, now more
obscurely. This were to deny that Charity, the Spirit
of Divine Love, in the Church at large,
as in the individual, is susceptive of true
development — not merely of an increase of
intensity, but of an endless unfolding and
closer co-ordination of multiform possibilities
latent in its first germ ; it were also to ignore
the chief function of religious beliefs in this
work of development, which is that of both
characterising and fixing each stage of the
process, and so preparing the way for the
next ; — not merely that of setting new
melodies to words ever the same. The
music grows with, and answers to, the
growth of the theme ; as the Church prays,
so she believes.
There is no doubt an element of truth that
lends a charm to this false lure of primitive
simplicity. In a grown man the direct and
negative simplicity of a child is childishness ;
yet though he may not and cannot become
a child, to become in some measure childlike,
to make himself reflexly and positively what
he was when Nature first gave him into his
own hands, is the scope of all rightly

CONCLUSION 215

directed moral endeavour. Normally, his first
exercise of liberty is to shatter this simplicity
to atoms ; to go as far as may be from
his infancy, to break up and explore the
infinite possibilities of his nature ; his sub
sequent task is to return homeward, to
reconstruct freely, consciously, appreciatively
what he has shattered ; to consent under
standing^ to God's designs in his regard.
This is the law of all moral and spiritual life.
The Church cannot be a child again ; yet
her progress is ever towards a more deeply
intelligent and deliberate appropriation of
that infused simplicity of aim, spirit and
method that characterised her childhood.
To this end it was needful that the first
simple forms of thought and life in which
her spirit was manifested should give place
to an organic complexity in which the unity
of that spirit was seemingly lost to be
eventually found and recognised as persisting
unbroken under all these diverse manifesta
tions of its inexhaustible potentiality; that
ever and again she should learn through
solicitude about many things the sovereign
value of the one thing needful, of that best
part which shall not be taken from her.

216 CONCLUSION

"God's Fatherhood and man's brotherhood
in Christ" — a simple conception, a simple
sentiment ; yes, but that growth of the
conception given us in the Catholic creed
springs from and furthers a corresponding
growth in the richness and fulness of the
sentiment : Lex orandi, lex credendi.

BY THE SAME AUTHOR.

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—Jewish Zeal a Pattern to Christians — Submission to Church Authority— Contest between
Truth and Falsehood in the Church— The Church Visible and Invisible— The Visible
Church an Encouragement to Faith— The Gift of the Spirit— Regenerating Baptism— Infant
Baptism— The Daily Service— The Good Part of Mary— Religious Worship a Remedy for
Excitements— Intercession— The Intermediate State.

2 A SELECTED LIST OF WORKS
Newman. — Works by Cardinal Newman. — Continued.
PAROCHIAL AND PLAIN SERMONS.— Continued.
Contents of Vol. IV. : The Strictness of the Law of Christ— Obedience without Love,
as instanced in the Character'of Balaam— Moral Consequences of Single Sins — Acceptance
of Religious Privileges Compulsory — Reliance on Religious Observances— The Individuality
of the Soul— Chastisement amid Mercy — Peace and Joy amid Chastisement— The State of
Grace— The Visible Church for the Sake of the Elect— The Communion of Saints— The
Church a Home for the Lonely— The Invisible World— The Greatness and Littleness of
Human Life— Moral Effects of Communion with God— Christ Hidden from the World-
Christ Manifested in Remembrance— The Gainsaying of Korah— The Mysteriousness of
our Present Being— The Ventures of Faith — Faith and Love — Watching — Keeping Fast and
Festival. Contents of Vol. V. : Worship, a Preparation for Christ's Coming — Reverence, a
Belief in God's Presence — Unreal Words — Shrinking from Christ's Coming — Equanimity —
Remembrance of Past Mercies — The Mystery of Godliness — The State of Innocence —
Christian Sympathy — Righteousness not of us, but in us — The Law of the Spirit — The New
Works of the Gospel — The State of Salvation — Transgressions and Infirmities — Sins of
Infirmity — Sincerity and Hypocrisy — The Testimony of Conscience — Many called, Few
chosen — Present Blessings — Endurance, the Christian's Portion — Affliction, a School of
Comfort — The Thought of God, the Stay of the Soul — Love, the One Thing Needful — The
Power of the Will.
Contents of Vol. VI.: Fasting, a Source of Trial— Life, the Season of Repentance-
Apostolic Abstinence, a Pattern for Christians — Christ's Privations, a Meditation for Chris
tians — Christ the Son of God made Man — The Incarnate Son. a Sufferer and Sacrifice —
The Cross of Christ the Measure of the World — Difficulty of realizing Sacred Privileges —
The Gospel Sign Addressed to Faith — The Spiritual Presence of Christ in the Church —
The Eucharistic Presence — Faith the Title for Justification — Judaism of the Present Day
— The Fellowship of the Apostles — Rising with Christ — Warfare the Condition of Victory
— Waiting for Christ — Subjection of the Reason and Feelings to the Revealed Word — The
Gospel Palaces — The Visible Temple — Offerings for the Sanctuary — The Weapons of
Saints — Faith Without Demonstration — The Mystery of the Holy Trinity — Peace in Be
lieving. Contents of Vol. VII. : The Lapse of Time — Religion, a Weariness to the Natural
Man — The World our Enemy — The Praise of Men — Temporal Advantages — The Season
of Epiphany — The Duty of Self-denial — The Yoke of Christ — Moses the Type of Christ —
The Crucifixion — Attendance on Holy Communion — The Gospel Feast — Love of Religion,
a new Nature — Religion pleasant to the Religious— Mental Prayer — Infant Baptism — The
Unity of the Church — Steadfastness in the Old Paths.
Contents of Vol. VIII. : Reverence in Worship — Divine Call? — The Trial of Saul —
The Call of David — Curiosity, a Temptation to Sin — Miracles no Remedy for Unbelief — Jo-
siah, a Pattern for the Ignorant — Inward Witness to the Truth of the Gospel — Jeremiah,
a Lesson for the Disappointed — Endurance of the World's Censure — Doing Glory to God
in Pursuits of the World — Vanity of Human Glory — Truth hidden when not sought after —
Obedience to God the Way to Faith in Christ — Sudden Conversions — The Shepherd of our
Souls — Religious Joy — Ignorance of Evil.
SERMONS BEARING UPON SUBJECTS OF THE DAY.
Edited by the Rev. W. J. Copeland, B.D., late Rector of Farnham,
Essex. Crown 8vo. $1.25
Contents : The Work of the Christian — Saintliness not Forfeited by the Penitent— Our
Lord's Last Supper and His First — Dangers to the Penitent — The Three Offices of Christ-
Faith and Experience — Faith unto the World — The Churchand the World — Indulgence in
Religious Privileges— Connection between Personal and Public Improvement — Christian No
bleness — Joshua a Type of Christ and His Followers — Elisha a Type of Christ and His Fol
lowers — The Christian Church a Continuation of the Jewish — The Principles of Continuity
.between the Jewish and Christian Churches — The Christian Church an Imperial Power —
Sanctity the Token of the Christian Empire — Condition of the Members of the Christian
¦Empire —The Apostolic Christian— ^Wisdom and Innocence — Invisible Presence of Christ —
Outward and Inward Notes of the Church — Grounds for Steadfastness in our Religious Pro
fession—Elijah the Prophet of the Latter Days— Feasting in Captivity — The Parting of
Friends.

PUBLISHED BY LONGMANS, GREEN, &* CO. 3

Newman. — Works by Cardinal Newman. — Continued.
SERMONS PREACHED ON VARIOUS OCCASIONS.
Crown 8vo. $1.25
Contents : Intellect the Instrument of Religious Training— The Religion of the Phari
see and the Religion of Mankind— Waiting for Christ— The Secret Power of Divine Grace-
Dispositions for Faith— Omnipotence in Bonds— St. Paul's Characteristic Gift— St. Paul's
Gift of Sympathy— Christ upon the Waters— The Second Spring— Order, the Witness and
Instrumeut of Unity— The Mission of St. Philip Neri— The Tree beside the Waters— In
the World, but not of the World — The Pope and the Revolution.
FIFTEEN SERMONS PREACHED BEFORE THE UNI
VERSITY OF OXFORD, between a.d. 1826 and 1843. New Edition.
Crown 8vo. $i-2S
Contents : The Philosophical Temper, first enjoined by the Gospel — The Influence of
Natural and Revealed Religion respectively — Evangelical Sanctity the Perfection of Natu
ral Virtue— The Usurpations of Reason — Personal Influence, the Means of Propagating the
Truth — On Justice as a Principle of Divine Governance — Contest between Faith and
Sight — Human Responsibility, as independent of Circumstances — Wilfulness, the Sin of
Saul — Faith and Reat-on, contrasted as Habits of Mind — The Nature of Faith in Relation
to Reason — Love the Safeguard of Faith against Superstition — Implicit and Explicit Rea
son — Wisdom, as contrasted with Faith and with Bigotry — The Theory of Developments
in Religious Doctrine.
DISCOURSES ADDRESSED TO MIXED CONGREGA
TIONS. Crown 8vo. $1.25
Contents : The Salvation of the Hearer the Motive of the Preacher — Neglect of
Divine Calls and Warnings — Men not Angels — The Priests of the Gospel — Purity and
Love — Saintliness the Standard of Christian Principle— God's Will the End of Life — Per
severance in Grace — Nature and Grace — Illuminating Grace— F'airh and Private Judg
ment — Faith and Doubt — Prospects of the Catholic Missioner — Mysteries of Nature and
of Grace — The Mystery of Divine Condescension — The Infinitude of Divine Attributes —
Mental Sufferings of Our Lord in His Passion — The Glories of Mary for the Sake of Her
Son— On the Fitness of the Glories of Mary.
SELECTION, ADAPTED TO THE SEASON OF THE
ECCLESIASTICAL YEAR, from the ll Parochial and Plain Sermons."
Edited by the Rev. W. J. Copeland, B.D. Crown 8vo. $1.25
Contents: Advent: Self-Denial the Test of Religious Earnestness — Divine Calls—
The Ventures of Faith — Watching. Christinas Day : Religious Joy. Neiv year's Sun
day : The Lapse of Time. JSpipnany : Remembrance of Past Mercies — Equanimity —
The Immortality of the Soul — Christian Manhood— Sincerity and Hypocrisy — Christian
Sympathy. Septuageswia : Present Blessings. Sexagesima : Endurance, the Chris
tian's Portion. Qui?tquagesima : Love, the One Thing Needful. Lent : The Individu
ality of the Soul— Life the Season of Repentance — Bodily Suffering — Tears of Christ atthe
Grave of Lazarus— Christ's Privations, a Meditation for Christians — The Cross of Christ
the Measure of the World. Good Friday: The Crucifixion. Easter Day: Keeping
Fast and Festival. Master Tide : Witnesses of the Resurrection — A Particular Providence
as Revealed in the Gospel— Christ Manifested in Remembrance — The Invisible World —
Waiting for Christ. Ascension : Warfare the Condition of Victory. Sunday after Ascen
sion : Rising with Christ. Whitsun Day : The Weapons of Saints. Trinity Sunday :
The Mysteriousness of Our Present Being. Sundays after Trinity : Holiness Neces
sary for Future Blessedness — The Religious Use of Excited Feelings— The Self-Wise In
quirer — Scripture a Record of Human Sorrow — The Danger of Riches — Obedience without
Love, as instanced in the Character of Balaam— Moral Consequences of Single Sins — The
Greatness and Littleness of Human Life— Moral Effects of Communion with God— The
Thought of God the Stay of the Soul— The Power of the Will— The Gospel Palaces— Re
ligion a Weariness to the Natural Man— The World our Enemy — The Praise of Men— Re
ligion Pleasant to the Religious— Mental Prayer^Curiosity a Temptation to Sin— Miracles
no Remedy for Unbelief— Jeremiah, a Lesson for the Disappointed — The Shepherd of our
Souls— Doing Glory to God in Pursuits of the World.

A SELECTED LIST OF WORKS

Newman. — Works by Cardinal Newman. — Continued.
LECTURES ON THE DOCTRINE OF JUSTIFICATION.
Fourth Edition. Crown 8vo. $1.25
Contents: Faith considered as the Instrumental Cause of Justification— Love con
sidered as the Formal Cause of Justification — Primary Sense of the term "Justification"
— Secondary Senses of the term "Justification" — Misuse of the term *k Just" or " Right
eous " — The Gift of Righteousness — The Characteristics of the Gift of Righteousness —
Righteousness viewed as a Gift and as a Quality — Righteousness the Fruit of our Lord's
Resurrection— The Office of Justifying Faith— The Nature of Justifying Faith— Faith
viewed relatively to Rites and Works— On preaching the Gospel — Appendix.
ON THE DEVELOPMENT OF CHRISTIAN DOCTRINE.
Crown 8vo. $1.25
ON THE IDEA OF A UNIVERSITY. Crown 8vo. $1.25
AN ESSAY IN AID OF A GRAMMAR OF ASSENT.
Crown 8vo. $1.25
TWO ESSAYS ON MIRACLES. 1. Of Scripture. 2. Of
Ecclesiastical History. Crown 8vo. $i-25
DISCUSSIONS AND ARGUMENTS. Crown 8vo. $1.25
1. How to accomplish it. 2. The Antichrist of the Fathers. 3. Scripture
and the Creed. 4. Tamworth Reading-room. 5. Who's to Blame ? 6. An
Argument for Christianity.
ESSAYS, CRITICAL AND HISTORICAL. 2 vols. Crown
8vo- $2.50
1. Poetry. 2. Rationalism. 3. Apostolical Tradition. 4. De la Mennais.
5. Palmer on Faith and Unity. 6. St. Ignatius. 7. Prospects of the Angli
can Church. 8. The Anglo-American Church. 9. Countess of Huntingdon.
10. Catholicity of the Anglican Church, n. The Antichrist of Protestants.
12. Wilman 's Christianity. 13. Reformation of the XI. Century. 14. Private
Judgment. 15. Davison. 16. Keble.
HISTORICAL SKETCHES 3 vols. Crown 8vo. Each $1.25
1. The Turks. *. Cicero. 3. Apollonius. 4. Primitive Christianity. 5.
Church of the Fathers. 6. St. Chrysostom. 7. Theodoret. 8. St. Benedict.
9. Benedictine Schools. 10. Universities. 11. Northmen and Normans. 12.
Mediaeval Oxford. 13. Convocation of Canterbury.
THE ARIANS OF THE FOURTH CENTURY. Crown
8vo- $1.25
SELECT TREATISES OF ST. ATHANASIUS IN CON
TROVERSY WITH THE ARIANS. Freely translated. 2 vols.
Crown 8vo. 52.50

PUBLISHED BY LONGMANS, GREEN, &¦» CO.

Newman.— Works by Cardinal Newman. — Continued.
THEOLOGICAL TRAC PS. Crown 8vo. $3.00
1. Dissertatiunculas. 2. On the Text of the Seven Epistles of St. Igna
tius. 3. Doctrinal Causes of Ariamsm. 4. Apollinarianism. 5. St.
Cyril's Formula. 6. Ordo de Tempore. 7. Douay Version of Scriptures.
THE VIA MEDIA OF THE ANGLICAN CHURCH.
2 vols. With notes. Crown 8vo.
Vol.1. Prophetical Office of the Church. $2.00
Vol. II. Occasional Letters and Tracts. 2.00
CERTAIN DIFFICULTIES FELT BY ANGLICANS IN
CATHOLIC TEACHING CONSIDERED. 2 vols.
Vol. I. Twelve Lectures. Crown 8vo. $2.50
Vol. II. Letters to Dr. Pusey concerning the Blessed Virgin, and to
the Duke of Norfolk in Defence of the Pope and Council.
Crown 8vo. $2.00
PRESENT POSITION OF CATHOLICS IN ENGLAND.
Crown 8vo. $2 50
APOLOGIA PRO VITA SUA. Crown 8vo. 2.00
VERSES ON VARIOUS OCCASIONS. Crown 8vo. 2.00
LOSS AND GAIN. The Story of a Convert. Crown 8vo.
$2.00
CALLISTA. A Tale of the Third Century. Crown 8vo. 2.00
THE DREAM OF GERONTIUS. i6mo, sewed. 0.20
Cloth. Gilt top. 0.40
Full leather. Red under gold edges, in a box, 1.00
MEDITATIONS AND DEVOTIONS OF THE LATE
CARDINAL NEWMAN. Crown 8vo. Cloth. $1.50
THE LETTERS AND CORRESPONDENCE OF JOHN
HENRY NEWMAN during His Life in the English Church. With a
brief Autobiographical Memoir. Arranged and edited, at Cardinal New
man's request, by Miss Anne Mozlky, Editor of the " Letters of the
Rev. J. B. Mozley, D.D , Regius Professor of Divinity in the University
of Oxford." With Index and two Portraits. 2 vols. Crown 8vo. $4.00

A SELECTED LIST OF WORKS

Arnold— A MANUAL OF ENGLISH LITERATURE, HIS
TORICAL AND CRITICAL. By Thomas Arnold, M.A., of Uni
versity College, Oxford ; Fellow of the Royal University of Ireland, and
Professor of English Language and Literature in the University College,
Stephen's Green, Dublin. Ninth Edition, Revised (1899). With an
Appendix of English Metres, and Index. Crown 8vo. 674 pages. $2.00*
A standard work, used in many schools and colleges in England and America.
Batiffol.— HISTORY OF THE ROMAN BREVIARY. By
Pierre Batiffol, Litt. D. Translated by Atwell M. Y. Baylay,
M.A., Vicar of Thurgarton, Notts. With a New Preface by the Author.
Crown 8vo. $2-S°
Bossuet.— Works by Jacques Benigne Bossuet, Bishop of
Meaux.
DEVOTION TO THE BLESSED VIRGIN : Being the Sub
stance of all the Sermons for Mary's Feasts throughout the Year. Con
densed, Arranged, and Translated by F. M. Capes. With an Introduc
tion by the Rev. William T. Gordon. Crown 8vo. $1.00
THE SERMON ON THE MOUNT. Translated, with a short
Introduction, by F. M. Capes, from the " Meditations on the Gospels."
Crown 8vo. $0.80
Bougaud— VINCENT DE PAUL (ST.), HISTORY OF.
Founder of the Congregation of the Mission (Vincentians), and of the
Sisters of Charity. By Monseigneur Bougaud, Bishop of Laval. Trans
lated from the Second French Edition by the Rev. Joseph Brady, CM.
With Portraits. 2 vols. 8vo. $6.00
" We regret that neither our ability nor our space allows us to do even partial iustice to
this our great saint of holy pity, or to his great society, the Congregation of the Mission.
But we hope in another article to return to one part of our subject, and that perhaps the
most interesting : the origin of the Sisters of Charity. Meantime here is a book that one
must have. It is ably written, beautifully printed, and concerns a man whose great plans
and noble spirit are ours to use for God's works as much almost as they were in his own
lifetime." — Catholic World, New York.
Breviarium Bothanum, sive Portifiorum secundum usum Ec
clesia? cujusdam in Scotia. Printed from a MS. of the XV century in the
possession of John, Marquess of Bute, K.T. Quarto. Bound in Buck
ram, gilt top. Net $15.00
This volume, which has been in press for many years, is the first presentation to scholars
and the public of the noted Scottish Breviary in the library of the Marquess of Bute.
No pains have been spared to make it a faithful reproduction of a precious relic of the
Church Uses of Scotland.
%^f A descriptive circular will be forwarded upon request.

PUBLISHED BY LONGMANS, GREEN, &> CO. 7
Christian Biographies.— By H. L. Sidney Lear. Crown 8vo.
Each volume, $1.25
HENRI DOMINIQUE LACORDAIRE. A Biographical Sketch. With
Frontispiece.
A CHRISTIAN PAINTER OF THE NINETEENTH CENTURY ;
being the Life of Hippolyte Flandrin.
BOSSUET AND HIS CONTEMPORARIES.
FENELON, ARCHBISHOP OF CAMBRAI. A Biographical Sketch.
A DOMINICAN ARTIST. A Sketch of the Life of the Rev. Pere Bes-
son, of the Order of St. Dominic.
THE LIFE OF MADAME LOUISE DE FRANCE, Daughter of Louis
XV., also known as the Mother Therese de S. Augustin.
THE REVIVAL OF PRIESTLY LIFE IN THE SEVENTEENTH
CENTURY IN FRANCE. Charles de Condren— S. Philip Neri and Car
dinal de Berulle — S. Vincent de Paul, S. Sulpice and Jean Jacques Olier.
LIFE OF S. FRANCIS DE SALES, Bishop and Prince of Geneva.
HENRI PERREYVE. By A. Gratry, Pretre de L'Oratoire, Profes-
seur de Morale Evangelique a la Sorbonne, et Membre de 1'Academie
Francaise. Translated, by special permission, by H. L. Sidney Lear.
With Portrait.
Creed.— THE VICAR OF ST. LUKE'S : A Novel. By Sibyl
Creed. Crown 8vo. $1.50
Catholic Church from Within, The.— With a preface by His
Eminence Cardinal Vaughan, Archbishop of Westminster. Crown 8vo.
$2.50
"The little volume has a special interest of its own, a special value, for any who care
to inquire what ordinary Catholics of the world, well-educated in their religion, and
familiar with the ways of what is called Society, have to say on the inner life of Catho
lics." — From Cardinal Vauglian's Pre/ace.
Dante.— THE LIFE AND WORKS OF DANTE ALLIGHIERI.
Being an Introduction to the Study of the " Divina Commedia." By the
Rev. J. F. Hog AN, D.D. , St. Patrick's College, Maynooth. With Por
trait 8vo. Net $4. 00
Digby.— THE LIFE OF SIR KENELM DIGBY, BY ONE
OF HIS DESCENDANTS. By the author of "The Life of a Prig,"
etc. With illustrations. 8vo. $5-°°
BY THE SAME AUTHOR.
Falklands.— With 8 Portraits and Illustrations. 8vo. $3-5°
V In his Life of Sir Kenelm Digby the author presented a portrait of a Seventeenth
Century "amateur." Dealing with much the same period, he has endeavored in Falk
land* to give the story of the lives of several contemporary members of the same family,
and to illustrate in their lives the social habits and customs of the period in which they
lived. Chisel, Pen, and Foignard : Being a Life of Benvenuto Cellini.
With illustrations. 8vo. $i-7S

A SELECTED LIST OF WORKS

Dobree.— STORIES ON THE ROSARY. By Louisa Emily
Dobree, Author of " Stories of the Seven Sacraments," etc.
Part I. Containing 5 Stories. With Frontispiece. Crown 8vo. $0.50
Part II. Containing 5 Stories. With Frontispiece. Crown 8vo. 0.50
In these stories no attempt has been made to dwell upon the doctnnal import of the
Mysteries of the Faith. The endeavor has been to show that the devotion of the Rosary
has a practical bearing on the lives of each and all who made it their aim to use it with
thoughtf ulness and reverence.
Drane.— Works by Augusta Theodosia Drane, Author of
" Christian Schools and Scholars."
THE HISTORY OF ST. DOMINIC, FOUNDER OF THE
FRIAR PREACHERS. With 32 illustrations. 8vo. $5.00
THE HISTORY OF ST. CATHERINE OF SIENA AND
HER COMPANIONS: With a Translation of her Treatise on Consum
mate Perfection. Third Edition. 2 vols. 8vo. $5.00
A MEMOIR OF MOTHER FRANCIS RAPHAEL, O.S.D.
(AUGUSTA THEODOSIA DRANE), sometime Prioress Provincial of
the Congregation of Dominican Sisters of S. Catherine of Siena, Stone.
With some of her Spiritual Notes and Letters. Edited by the Rev.
Father Bertrand Wileerforce, O.P. With Portrait. Crown 8vo.
$2.50
Fenelon: His Friends and His Enemies, 1651-1715. By E. K.
Sanders. With Portrait. 8vo. $4.00
Fenelon.— SPIRITUAL LETTERS TO MEN. By Archbishop
Fenelon. Translated by H. L. Sidney Lear, author of "Life ol
Fenelon," " Life of S. Francis de Sales,' etc., etc. i6mo. {Devotional
Works.) $1.00
SPIRITUAL LETTERS TO WOMEN. By Archbishop
Fenelon. Translated by H. L. Sidney Lear, author of " Life of
Fenelon," " Life of S. Francis de Sales," etc., etc. i6mo. [Devotional
Works.) $1.00
Francis.— Works by M. E. Francis (Mrs. Francis Blundell).
FIANDER'S WIDOW. A Novel. Crown 8vo. $1.50
PASTORALS OF DORSET. With 8 Illustrations. Crown
8vo. $1.50
YEOMAN FLEETWOOD. Crown 8vo. $1.50
THE MANOR FARM. A Novel. {Preparing.

PUBLISHED BY LONGMANS, GREEN, <&- CO. 9
The Beginnings of the Church.— A SERIES OF HISTORIES
OF THE FIRST CENTURY. By the Abbe Constant Fouard,
Honorary Cathedral Canon, Professor of the Faculty of Theology at
Rouen, etc., etc.
" This is not merely biography : it is veritable history as well. The whole period is re
habilitated, the people made to appear before us as they actually lived. Geography,
topography, ethnology, and politics are here combined to form a picture instinct with liv
ing reality. We do not think that we are saying too much when we declare that this
work should at once find a place in every Christian library." — Catholic Standard.
i. THE CHRIST, THE SON OF GOD : A Life of our Lord and Saviour
Jesus Christ. Translated from the Fifth Edition with the Author's sanc
tion, by George F. X. Grikfith, with an Introduction by Cardinal
Manning. Two vols., with Maps, small 8vo, gilt top. $4.00
2. ST. PETER AND THE FIRST YEARS OF CHRISTIANITY.
Translated by George F. X. Griffith, with an Introduction by Car
dinal Gibbons. In one vol., with 3 Maps, small 8vo, cloth, gilt top.
$2.00
3. ST. PAUL AND HIS MISSIONS. Translated with the Author's sanc
tion and co-operation by George F. X. Griffith. In one vol., with
Maps, small 8vo, cloth, gilt top. $2.00
4. THE LAST YEARS OF ST. PAUL. Translated with the Author's
sanction by George F. X. Griffith. With Maps and Plans. Small
8vo, gilt top. $2-00
5. ST. JOHN AND HIS WORK. [/» preparation
Gibson— THE ABBE DE LAMENNAIS AND THE LIBERAL
CATHOLIC MOVEMENT IN FRANCE. By the Hon. W. Gibson.
With Portrait. 8vo. $4-°°
Jameson.— Works by Mrs. Jameson :
SACRED AND LEGENDARY ART. With 19 Etchings and
197 Woodcuts. 2 vols. Cloth, gilt top. $8.00
LEGENDS OF THE MADONNA : The Virgin Mary as Rep
resented in Sacred and Legendary Art. With 27 Etchings and 165
Woodcuts. 1 vol. Cloth, gilt top. $4- 00
LEGENDS OF THE MONASTIC ORDERS. With 11 Etch
ings and 88 Woodcuts. 1 vol. Cloth, gilt top. $4-°°
HISTORY OF THE SAVIOUR, His Types and Precursors.
Completed by Lady Eastlake. With 13 Etchings and 281 Woodcuts.
2 vols. Cloth, gilt top. $8.00
 The set, complete (6 vols.). Cloth, gilt top. 24.00

A SELECTED LIST OF WORKS

Joyce.— Works by P. W. Joyce, LL.D., T.C.D. :
A SHORT HISTORY OF IRELAND FROM THE EARLI
EST TIMES TO 1608. By P. W. Joyce, LL.D., T.C.D., Author of
"Irish Names of Places," "Old Celtic Romances," etc., etc. With a
Map. Crown 8vo. $3-5°
A CHILD'S HISTORY OF IRELAND FROM THE EARLI
EST TIMES TO THE DEATH OF O'CONNELL. By P. W.
Joyce, LL. D., Author of " A Short History of Ireland," " Irish Names
of Places,'' etc. With specially constructed Map and 160 Illustrations,
including Fac-simile in Full Colors of an Illuminated Page of the Gospel
Book of McDurnan, A. D. 850. Crown 8vo. $1.25
A READING BOOK IN IRISH HISTORY. With 45 Illus
trations. KIHO. $0.50*
THE ORIGIN AND HISTORY OF IRISH NAMES OF
PLACES. Seventh Edition. 2 vols., crown 8vo. Each, $i-75
OLD CELTIC ROMANCES : Twelve of the most beautiful
of the Ancient Irish Romantic Tales. Translated from the Gaelic. Third
Edition. Crown 8vo. $*-25
Lilly.— RENAISSANCE TYPES. By William Samuel Lilly,
Honorary Fellow of Peterhouse, Cambridge. 8vo. $3-5<>
Contents: I. The Genius of the Renaissance— 11. Michael Angelo, the Artist — III.
Erasmus, the Man of Letters — IV. Reuchlin, the Savant — V. Luther, the Revolutionist
— VI. More, the Saint — VII. The Results of the Renaissance.
Maturin. — Works by Rev. B. W. Maturin, Sometime. Mission
Priest of the Society of S. John the Evangelist, Cowley.
SOME PRINCIPLES AND PRACTICES OF THE SPIR
ITUAL LIFE. i2mo. $1.50
PRACTICAL STUDIES ON THE PARABLES OF OUR
LORD Crown 8vo. $1.50
Montalembert.— THE MONKS OF THE WEST. From St. .
Benedict to St. Bernard. By the Count De Montalembert, Mem
ber of the French Academy. With an Introduction on Monastic Con
stitutional History by the Rev. F. A. Gasquet, D.D., O.S.B., Author
of " Henry VIII. and the English Monasteries." 6 vols., 8vo, gilt top.
$15.00
The Month.— A Catholic Magazine. Conducted by the Fathers
of the Society of Jesus. NEW SERIES. Subscription price, $3.50
per year.

PUBLISHED BY LONGMANS, GREEN, fr CO. 1 1
O'Brien.— Works by William O'Brien, M.P.:
IRISH IDEAS. Reprinted Addresses. Crown 8vo. $1.00
WHEN WE WERE BOYS. A Novel. i2mo. i.oo
O'Conor— SACRED SCENES AND MYSTERIES. By Rev.
J. F. X. O'Conor, S.J. Illustrated. Crown 8vo. $1.00
ftuillinan.— JOURNAL OF A FEW MONTHS' RESIDENCE
IN PORTUGAL, AND GLIMPSES OF THE SOUTH OF SPAIN.
By Mrs. Quillinan (Dora Wordsworth). New Edition. Edited,
with Memoir, by Edmund Lee, Author of " Dorothy Wordsworth," etc.
With Portrait. Crown 8vo. $2 00
Ram.— THE LITTLE SISTERS OF THE POOR. By Mrs.
Abel Ram, Author of "The Most Beautiful," "Emmanuel," etc.
Crown 8vo. $2.00
Bivington.— THE ROMAN PRIMACY, A.D. 430-451. By the
Rev. Luke Rivington, D.D., formerly Demy of Magdalen College,
Oxford. 8vo. $2.50
Roads to Rome. Being Personal Records of Some of the More
Recent Converts to the Catholic Faith. With an Introduction by His
Eminence Cardinal Vaughan, Archbishop of Westminster. Compiled
and Edited by the Author of " Ten Years in Anglican Orders." 8vo,
cloth. $2.50
" This is a most interesting collection of the stories of the conversions of some sixty-five
men and women, all of whom found the way to Rome from Protestantism. The story of
each is succinctly told, and a comparison of how the light of faith broke upon them, to one
in this fashion, to another in another, is of surpassing interest. Nor is it without ite in.
struction. It should have the effect of making Catholics appreciate more and more the
worth of their heritage, and to those groping in doubt or vacillating from want of cour
age, it will bring the needed light and courage.'' — Rosary Magazine.
Sheehail.— LUKE DELMEGE. A Novel. By P. A. Sheehan,
Parish Priest, Doneraile, Co. Cork, Author of " My New Curate." Crown
8vo. ¦ $1.50
" This is an exceedingly powerful and absorbing book. Beginning with the true
artistic quiet and restraint, it strengthens and broadens in power and interest until it
moves on like a great procession. . . . It is a novel but it is more than that. It is a
great sermon, a. great lesson, almost a great drama. . . We cordially commend
' Luke Delmege ' for its lofty purpose and thought, its adequate diction, and its high in
centive . . . there is m it an occasional touch of humor which is very welcome and
which is truly Irish in its nature. Altogether we consider ' Luke Delmege ' the most
notable religious novel that has been written within a year." — The Sun, Baltimore, Md.
Spalding.— THE WORLD'S UNREST AND ITS REMEDY.
By James Field Spalding. Crown 8vo. $i.z5

12 A SELECTED LIST OF WORKS
Stonyhurst Philosophical Series. See 3d page of cover.
Taunton.— THE ENGLISH BLACK MONKS OF ST. BENE
DICT. A Sketch of their History from the Coming of St. Augustine to
the Present Day. By the Rev. Ethelred L. Taunton. In two
volumes. 8vo. $7-5°
Tyrrell.— Works by George Tyrrell, S.J.:
NOVA ET VETERA. Informal Meditations for Times of
Spiritual Dryness. Crown 8vo. $2.00
" HARD SAYINGS " : A Selection of Meditations and Studies.
Crown 8vo. $2.00
" THE FAITH OF THE MILLIONS" : A Selection of Past
Essays. First and Second Series. Crown 8vo. Each, $r.75
First Series : Introduction — 1. A more Excellent Way — II. Wiseman : his Aims and
Methods — III. The Prospects of Reunion — IV. "Liberal" Catholicism— V. " Rational
ism in Religion " — VI. Sabatier on the Vitality of Dogmas — VII. Authority and Evolu
tion, the Life of Catholic Dogma— VIII. " The Mind of the Church "—IX. The Use of
Scholasticism — X. The Relation of Theology to Devotion — XI. What is Mysticism ? —
XII. The True and the False Mysticism.
Second Series : XIII. Juliana of Norwich— XIV. Poet and Mystic— XV. Two Esti
mates of Catholic Life— XVI. A Life of De Lamennais — XVII. Lippo, the Man and the
Artist— XVIII. Through Art to Faith— XIX. Tracts for the Million— XX. An Apostle
of Naturalism — XXI. "The Making of Religion"— XXII. Adaptability as a Proof of
Religion — XXIII. Idealism in Straits.
Ward— ONE POOR SCRUPLE. A Seven-Weeks' Story. By
Mrs. Wilfrid Ward. Crown 8vo. $1.50
Wiseman.— THE LIFE AND TIMES OF CARDINAL WISE
MAN. By Wilfrid Ward, Author of " William George Ward and
the Catholic Revival." With 4 Portraits. 2 vols. , crown 8vo. $6.00
New and cheaper edition, $4,00
Wood-Martin. — TRACES OF THE ELDER FAITHS OF
IRELAND : A Folk-lore Sketch. A Handbook of Irish Pre-Christian
Traditions. By W. G. Wood-Martin, M.R.I. A., Author of "Pagan
Ireland," etc. With 192 Illustrations. 2 vols., 8vo. $12.00

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