lecture02-第5节
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things to the eternal Goodness； so that every enlightened man
could say： 'I would fain be to the Eternal Goodness what his own
hand is to a man。' Such men are in a state of freedom； because
they have lost the fear of pain or hell； and the hope of reward
or heaven； and are living in pure submission to the eternal
Goodness； in the perfect freedom of fervent love。 When a man
truly perceiveth and considereth himself； who and what he is； and
findeth himself utterly vile and wicked and unworthy； he falleth
into such a deep abasement that it seemeth to him reasonable that
all creatures in heaven and earth should rise up against him。
And therefore he will not and dare not desire any consolation and
release； but he is willing to be unconsoled and unreleased； and
he doth not grieve over his sufferings； for they are right in his
eyes； and he hath nothing to say against them。 This is what is
meant by true repentance for sin； and he who in this present time
entereth into this hell； none may console him。 Now God hath not
forsaken a man in this hell； but He is laying his hand upon him；
that the man may not desire nor regard anything but the eternal
Good only。 And then； when the man neither careth for nor
desireth anything but the eternal Good alone； and seeketh not
himself nor his own things； but the honour of God only； he is
made a partaker of all manner of joy； bliss； peace； rest； and
consolation； and so the man is henceforth in the kingdom of
heaven。 This hell and this heaven are two good safe ways for a
man； and happy is he who truly findeth them。〃＇15＇
＇15＇ Chaps。 x。； xi。 （abridged）： Winkworth's translation。
How much more active and positive the impulse of the Christian
writer to accept his place in the universe is！ Marcus Aurelius
agrees TO the schemethe German theologian agrees WITH it。 He
literally ABOUNDS in agreement； he runs out to embrace the divine
decrees。
Occasionally； it is true； the stoic rises to something like a
Christian warmth of sentiment； as in the often quoted passage of
Marcus Aurelius：
〃Everything harmonizes with me which is harmonious to thee； O
Universe。 Nothing for me is too early nor too late； which is in
due time for thee。 Everything is fruit to me which thy seasons
bring； O Nature： from thee are all things； in thee are all
things； to thee all things return。 The poet says； Dear City of
Cecrops； and wilt thou not say； Dear City of Zeus？〃＇16＇
＇16＇ Book IV。； 523
But compare even as devout a passage as this with a genuine
Christian outpouring； and it seems a little cold。 Turn； for
instance； to the Imitation of Christ：
〃Lord； thou knowest what is best； let this or that be according
as thou wilt。 Give what thou wilt； so much as thou wilt； when
thou wilt。 Do with me as thou knowest best； and as shall be most
to thine honour。 Place me where thou wilt； and freely work thy
will with me in all things。 。 。 。 When could it be evil when
thou wert near？ I had rather be poor for thy sake than rich
without thee。 I choose rather to be a pilgrim upon the earth
with thee； than without thee to possess heaven。 Where thou art；
there is heaven； and where thou art not； behold there death and
hell。〃＇17＇
＇17＇ Benham's translation： Book III。； chaps。 xv。； lix。 Compare
Mary Moody Emerson： 〃Let me be a blot on this fair world； the
obscurest the loneliest sufferer； with one provisothat I know
it is His agency。 I will love Him though He shed frost and
darkness on every way of mine。〃 R。 W。 Emerson： Lectures and
Biographical Sketches； p。 188。
It is a good rule in physiology； when we are studying the meaning
of an organ； to ask after its most peculiar and characteristic
sort of performance； and to seek its office in that one of its
functions which no other organ can possibly exert。 Surely the
same maxim holds good in our present quest。 The essence of
religious experiences； the thing by which we finally must judge
them； must be that element or quality in them which we can meet
nowhere else。 And such a quality will be of course most
prominent and easy to notice in those religious experiences which
are most one…sided； exaggerated； and intense。
Now when we compare these intenser experiences with the
experiences of tamer minds； so cool and reasonable that we are
tempted to call them philosophical rather than religious； we find
a character that is perfectly distinct。 That character； it seems
to me； should be regarded as the practically important
differentia of religion for our purpose； and just what it is can
easily be brought out by comparing the mind of an abstractly
conceived Christian with that of a moralist similarly conceived。
A life is manly； stoical； moral； or philosophical； we say； in
proportion as it is less swayed by paltry personal considerations
and more by objective ends that call for energy； even though that
energy bring personal loss and pain。 This is the good side of
war； in so far as it calls for 〃volunteers。〃 And for morality
life is a war； and the service of the highest is a sort of cosmic
patriotism which also calls for volunteers。 Even a sick man；
unable to be militant outwardly； can carry on the moral warfare。
He can willfully turn his attention away from his own future；
whether in this world or the next。 He can train himself to
indifference to his present drawbacks and immerse himself in
whatever objective interests still remain accessible。 He can
follow public news； and sympathize with other people's affairs。
He can cultivate cheerful manners； and be silent about his
miseries。 He can contemplate whatever ideal aspects of existence
his philosophy is able to present to him； and practice whatever
duties； such as patience； resignation； trust； his ethical system
requires。 Such a man lives on his loftiest； largest plane。 He
is a high…hearted freeman and no pining slave。 And yet he lacks
something which the Christian par excellence； the mystic and
ascetic saint； for example； has in abundant measure； and which
makes of him a human being of an altogether different
denomination。
The Christian also spurns the pinched and mumping sick…room
attitude； and the lives of saints are full of a kind of
callousness to diseased conditions of body which probably no
other human records show。 But whereas the merely moralistic
spurning takes an effort of volition； the Christian spurning is
the result of the excitement of a higher kind of emotion； in the
presence of which no exertion of volition is required。 The
moralist must hold his breath and keep his muscles tense； and so
long as this athletic attitude is possible all goes
wellmorality suffices。 But the athletic attitude tends ever to
break down； and it inevitably does break down even in the most
stalwart when the organism begins to decay； or when morbid fears
invade the mind。 To suggest personal will and effort to one all
sicklied o'er with the sense of irremediable impotence is to
suggest the most impossible of things。 What he craves is to be
consoled in his very powerlessness； to feel that the spirit of
the universe recognizes and secures him； all decaying and
failing as he is。 Well； we are all such helpless failures in the
last resort。 The sanest and best of us are of one clay with
lunatics and prison inmates； and death finally runs the robustest
of us down。 And whenever we feel this； such a sense of the
vanity and provisionality of our voluntary career comes over us
that all our morality appears but as a plaster hiding a sore it
can never cure； and all our well…doing as the hollowest
substitute for that well…BEING that our lives ought to be
grounded in； but； alas！ are not。
And here religion comes to our rescue and takes our fate into her
hands。 There is a state of mind； known to religious men； but to
no others； in which the will to assert ourselves and hold our own
has been displaced by a willingness to close our mouths and be as
nothing in the floods and waterspouts of God。 In this state of
mind； what we most dreaded has become the habitation of our
safety； and the hour of our moral death has turned into our
spiritual birthday。 The time for tension in our soul is over；
and that of happy relaxation； of calm deep breathing； of an
eternal present； with no discorda
