Part 35

Every one is sensible of a change in the whole climate of thought and feeling, the moment he crosses any part of the boundary which divides Christian civilization from Heathendom; yet of nothing is it more difficult to render any compendious account. It is easy to enumerate in detail the phenomena which are modified or disappear; just as on entering a new physical region the travelling naturalist may register the new species of plants and animals, that, one after another, present themselves to his research. But these do not paint the scene before even the learned eye; they are the separate out-comings of a great life-thrill, into whose current their roots penetrate; the landscape, as a whole, speaks differently to the mind, and the whole heaven and earth seem pregnant with a thought unfelt before. To read off that thought, requires an apprehension the converse of the analytic vision of science. The same difficulty occurs when we endeavor to seize the latent principle of a natural realm of history. Such principle, however, there must be. Beneath all the moving tides of Christian thought there lie still depths that supply them all, and a centre of equilibrium around which they sweep. We believe that the fundamental idea of Christendom may be described to be _the ascent through Conscience into communion with God_. Other religions have lent their sanctions to morality, and announced the Divine commands to the human will; but only as the laws of an outward monarch within whose sovereignty we lie, and who, ruling in virtue of his almightiness, has a right to obedience, ordain as he will. Other religions, again, have aimed at a union with God. But the conditions of this union, dictated by misleading conceptions of the Divine nature, have missed on every side the true level of human dignity and peace. Manichæism, deifying the antithesis of matter, takes the path of ascetic suppression of the body. The Indian Pantheist, imagining the Divine Abyss as the realm of night and infinite negation, strives to hold in the breath and sink into self-annulment. Plato, seeing in God the essence of thought, demands science and beauty, not less than goodness, as the needful notes of harmony with him, and appoints the approach to heaven by academic ways. The modern Quietists, worshipping a Being too much the reflection of their own tenderness, have lost themselves in soft affections, relaxing to the nerves of duty, and unseemly in the face of eternal law. Christianity alone has neither crushed the soul by mere submission, like Mohammedanism; nor melted it away in the tides of infinite being, like Pantheistic faiths; but has saved the good of both, by establishing the union with God through a free act of the individual soul. Assigning to him a transcendent moral nature, sensitive to the same distinctions, conservative of the same solemnities, which awe and kindle us, it singles out the conscience as the field where we are to meet him,--where the bridge will be found of transit between the human and the divine. No fear or servility remains with an obedience consisting, not in mystic acts and artificial habits, but in the free play of natural goodness; and rendered, not in homage to a Supreme Autocrat, but in sympathy with a Mind itself the infinite impersonation of all the sanctities. Nor are any dizzy and perilous flights incurred by a devotion which meets its great Inspirer in no foreign heaven, but in the higher walks of this home life, and misses him only in what is mean and low. The place assigned in Christianity to the _moral_ sentiments and affections has no parallel in any other religion. The whole faith is as an unutterable sigh after an ideal perfection. Holiness eternal in heaven, incarnate on earth, and to be realized in men,--this is the circle of conceptions in which it moves. Its very name for the Inspiration which mediates all its work, expresses the same thing. It is not simply an ενθουσιασμος,--not μανια,--not βακχεια,--but the πνευμα ἁγιον. The Dæmon of Socrates--the least heathenish of heathen men--was but an intellectual guide, and checked his erring judgment; the Holy Spirit guards the vigils of duty, and succors the disciple's tempted will. This profound sense of interior amity with God through faithfulness to our highest possibility, appears in the Christian Scriptures under two forms,--the positive and the negative,--each the complement of the other. In the Gospel, Jesus himself, as befits the saintly mind lifted above the strife of passion, describes the _aspiration after goodness_ as the native guidance of the soul to her source and refuge. In the Epistles, Paul, pouring forth the confessions of a fiery nature, proclaims the _sense of sin_ to be the contracted hinderance that bars the ascent, and against which the wings of the struggling will beat only to grow faint. These representations are evidently but the two sides of the same doctrine seen from the heavenly and from the earthly position. Whether we are told what the good heart will find, or what the guilty must lose, the lesson equally recognizes the Divine authority of conscience. The benediction and the curse are but the bright and the dark hemisphere of one perfect truth. The Apostle, standing in the shadow of the world's night, and regarding its averted face, dwells on the gloom of alienation,--the "foolish heart that is darkened,"--the "reprobate mind" from which God is hid. Christ, conscious of the holy light, and knowing how it penetrates the folds of willing natures, and wakes what else would sleep, speaks rather of the glory that is not denied, and utters that deepest of blessings,--"The pure in heart shall see God." To this bright side also the Pauline view in the end comes round. For though in him we miss that recognition of a natural human goodness which gives such grace and sweetness to many of the parables; though in his scheme the human will has not only betrayed its trust, but hopelessly crippled its powers; yet he does not leave it in the collapse of paralysis, with the hard saying that it can in no wise lift up itself, but points to a hope that bends over it from above. The soul that is too far gone to act, may still be capable of love; if unable to trust itself, it may trust another; if it cannot command its volitions, it may surrender its affections; can reverence, can aspire, can yield its hand, like a child, to an angel of deliverance. Beyond the precincts of this world is an Image of divine excellence and beauty,--one recently withdrawn from human history, and soon to have a more august return. It is but to turn the eye and give the heart to that ideal and immortal perfection, and in the light of so pure a love, the clouds will clear from the conscience, and lift themselves as a nightmare away; the lame will, forgetting its infirmities, will spring up and walk; and the restoration, impossible by flight from deformity and ill, will come through the attraction of a Divine sanctity and goodness. Thus does the Apostle snatch the disciple at last into the right perceptions which Christ assumes to be possible at first; and in both its primitive developments the Christian religion implies the communion of man with God through purity of heart.

To this sentiment, conveyed with living realization in the person of Jesus Christ, may be referred whatever is distinctively great in Christian ethics. Proposing, as an end within their reach, the ascent of the soul to a divine life, and as the means, a simple surrender to its own highest intimations, they have melted away the interval between earthly and heavenly natures,--not by humanizing God, but by consecrating man. In treating the lower desires of sense and self as the steams that intercept, the tender reverences as the clear air that transmits, the light of lights, they have struck the deepest truth of human consciousness. Hence the temper of aspiration,--the earnest ideality,--the sense of infinite want, with faith in infinite possibilities,--the sorrowful unrest in the present, with irrepressible struggle for a better future,--which are impressed on the poetry, the art, the social life of Christendom. Unlike the expression of the Hellenic mind, they are rather a prayer for what might be, than a joy in what is. Hence, too, the predominance of the psychological and subjective element in the philosophy of modern times, and the conversion of the ancient "metaphysics" into the form of "mental science." Man would never have ceased to be merged in nature, and registered merely as a part of its contents; his self-knowledge would not have vindicated its independent rights; his mind would not have been recognized as the court of record for the moral legislation of the universe,--had not his religion taken him deep into himself, and from a new point shown him his relation to all else; kindling his own consciousness to a point of intense brilliancy, in correspondence with a divine centre, which must be sought on the same axis of being,--like the two determining foci of an infinite curve, that find each other out, while the realm of determined nature lies around, as the configured area, or the bounding curve. Of the external world, indeed, _too_ little account has been made in the faith of Christians. They have not cared to recognize it as the shrine of immanent Deity;--have stood in uneasy relations to it; often inimical to it; sometimes trying to get rid of it as an illusion; usually regarding it as a foreign object, like a great statue on the stage of being, with only stony eyes and ears for the real play of passions that whirl around. Existence, in its essence, has been felt as an interview between man and God, at which space and nature have been collaterally present, but in which it was not apparent what they had to do. Physical science and the plastic arts may have reason to complain of the depressing influence of this imperfect view, and of the hard necessity under which it places them of pursuing their ends with only scanty and grudging recognition from religion. But, for the philosophic knowledge of human nature, and the practical regulation of human society, this isolation of the soul within its own consciousness,--this concentrated personality,--this vivid interchange of life with God without diffusion through benumbing media,--must be held eminently ennobling.

If, from the fundamental Christian sentiment, we descend to the scheme of _Applied Morals_ which it organized and inspired, the principle still vindicates itself in its results. The great problems of life are supplied from two sources,--the _Persons_ that may engage our affections, and the _Pursuits_ that may invite our will. The light in which the _personal_ relations are presented before the eye of Christendom is undeniably benign and true. It has never been obscured without the social spread of injustice and discontent; nor ever cleared again, but as the precursor of reformation. That every human soul has its sacred concerns and its divine communion, is the simplest of thoughts; but so deep and moving, that, where it is received and acknowledged, it calls up angelic virtues; where it is insulted and denied, it lets slip avenging fiends. Wherever it is sincerely held, it secures that reverential feeling towards others, beneath whose spell the selfish passions sleep, and without which the precept of courtesy and the definition of rights are an ineffectual form. Power loses its insolence, and dependence its sting, where their mutual relation does not carry the whole individuality with it, but stops with the limits of social and political convenience, and lies under the restraining protection of a supreme equality before God. The "Fraternity" that is the offspring of political theories, and aims to neutralize by fellow-citizenship the diversities and antipathies of nature, is often the watchword of envy and egotism, shouted by the voice of hatred, and announcing the deed of violence. It is for want of faith in that highest brotherhood of worship and responsibility which Christianity assumes, that impatient schemes are formed for artificially equalizing the weak and the strong, and abolishing the relations of necessary dependence. Nor, where that faith is absent, can they ever be answered so as to satisfy the _feeling_ from which they spring. They may be shown to be impracticable, and crushed by the relentless argument of fact; but the fact will be protested against as unnatural, and the impossibility will seem a cruelty. How differently is this topic handled by the logic of science and the sentiment of religion! How much less justly does the former draw the line between natural subordination among men and tyrannous oppression, than the latter! Aristotle undertakes the defence of slavery on grounds both of philosophy and of experience. Nature, he contends, pursuing a definite end in every act of creation, assigns to some things, from their very origin, a destiny to rule, while imposing on others a necessity of being ruled. Wherever a plurality of parts concur to form a general whole, dominant and subordinate elements present themselves. Even within the inanimate realm this is apparent, as in the case of harmony in music. But it is chiefly conspicuous in the sphere of animal existence; the body being, by nature, servitor, of which the soul is lord. In the highest stage of animate being, the constitution of well-organized men, this law comes into the clearest light; for here the soul sways the body with absolute command, while reason exercises over the passions the prerogatives of a royal and constitutional power; and were equality to be substituted for these modes of subjection, mischief would ensue on all sides. Not less evidently does Nature announce the dependence of inferior on superior in the rank allotted to the brutes in relation to man; and again, in the case of the two sexes, of which the male, as the more distinguished, is rendered dominant. The same necessary law adjusts the positions of mankind _inter se_. All those who are as intrinsically inferior to their neighbors as the body to the soul, or the brute to the man,--(and this is precisely the case of the mere manual laborer,)--are slaves by nature; and for them, as for the body and the brutes, it is better to be servile than to be free. Any man who can be made property of by another, and who is competent to understand a master's intelligence without a spontaneous stock of his own, is naturally a slave. Such a one performs functions in the world not essentially distinguished from those of the domestic animals; the destiny of both is to contribute their corporeal energies to the service of society; and creatures fit for this alone are brought into the slave-market by Nature herself. Consistently with this conception of the laborer as a _living tool_ (δουλος εμψυχον οργανον), Aristotle lays it down that the relation of master and slave admits no rights, and excludes friendship. To our modern worshippers of strength, this will appear commendable doctrine, very much because they have themselves relapsed into the old Hellenic way of studying the problems of the universe; descending, in the Pantheistic method, from the whole upon the parts; fetching rules from the wider sphere (therefore the lower) to import into the narrower; entering the human world from the physical,--the οικουμενη from the κοσμος; approaching society as a specialty superinduced on a groundwork of nomadic barbarism; and determining the functions of the individual as member of the vital organism of the state. So long as this logical strategy is allowed, the Titans will always conquer the gods; the ground-forces of the lowest nature will propagate themselves, pulse after pulse, from the abysses to the skies; and right will exist only on sufferance from might. But there is a heaven, after all, which the most trenchant giant cannot storm, and where justice and sanctity reserve a quiet throne. Without disputing the inequality of gifts and consequent law of natural ranks, religion qualifies it by an addition which overarches and absorbs it. Were man only the choicest, most intelligent, most gregarious of the mammalia,--were the theory of his affairs a mere extension of natural history,--we might reasonably discuss, in Aristotle's way, the conditions under which he may fitly be put in harness. But there is in him an element that takes him beyond the range of a Pliny or a Cuvier, that lifts him out of the kingdom of nature and gives him kindred with the preternatural and divine. He is not simply an instrument for achieving a given fraction of a universal end, but has a sacred trust which, on its own account, he is empowered and commissioned to discharge. He is watched by the eyes of infinite Pity and Affection, braced for his faithful work, succored in his fierce temptations. The conditions of dutiful, loving, noble life must be preserved to him. Let his task, indeed, be suited to his powers; and if he cannot rule, by all means let him serve; but still with a margin and play of spiritual freedom secure from encroachment and contempt. Those on whom Heaven lays the burden of duty no power on earth may strip of rights. The conscience with which the Highest can commune, the spirit which is not too mean for His abode, can be no object of slight and scorn from men. By law and usage you may have the disposal of another's lot and labor; but in the reality of things the lord of a province may be less than the conqueror of a temptation. You may be Greek, and he barbarian; but in the heraldry of the universe, the blood of Agamemnon is less noble than the spirit of a saint. In thus snatching the individual, as bearer of a holy trust, from the crush of nature and the world, Christianity became the first _human_ religion,--that absolutely took no notice of race and sex and class. It created a new order of inalienable rights, neither the heritage of birth, nor the franchise of a state, but inherent in the moral capabilities of a man. The free opening of sanctity and immortality to every willing heart could not fail to exercise an intense influence on the better portion of a world, like the declining empire of Rome, sickened with corruption and confused with unmanageable oppressions. That it did so, is proved by the whole tenor of the early Christian literature; and the effect is well described and accounted for by the writer "On the State of Man subsequent to the Promulgation of Christianity."

"The mockery of adoring as gods the licentious tyrants who had occupied the imperial throne, seems to have put an end to everything like religious feeling among the nations under the sway of Rome. The free satire of Lucianus shows how completely it had faded away, for it introduces the gods of Olympus complaining that they were starving for lack of offerings; not altogether because Christian or philosophic doctrines prevailed widely, but rather on account of the total indifference of the people to their ancient mythology; for even if it ever had symbolized the truth, its meaning was now forgotten; and, even so far back as the time of Cicero, had become totally unintelligible to the learned, as well as to the multitude. It was useless, therefore, and wanted but a slight impulse from without to overthrow it. But to the philosopher who was in earnest in his pursuit of this truth, buried under the rubbish of time, the doctrine of Christ afforded it; there he found all that the master minds whom he honored had taught and hoped; but he found it simplified, purified, and confirmed by sanctions such as Plato had wished for, but scarcely dared to expect;--to the Roman patrician, if any there were who still looked back with fond memory to the purer morals and stern courage of his forefathers, the Christian simplicity of manners and firm endurance of torture and death was the realization of what he had heard of and admired, but scarcely seen till then;--to the slave, sighing under oppression and condemned to homeless bondage, the doctrine of the Gospel gave all that was valuable in life; the Christian slave was the friend of his Christian master, partook of the same holy feast, shared the same painful but glorious martyrdom; he was raised at once to all his intellectual rank, found freedom beyond the grave, and lived already in a happy immortality;--to the woman, degraded in her own eyes no less than in those of the tyrant to whose lusts she was the slave, it offered a restoration to all that is most dear to the human race; it offered intellectual dignity, equality before God, purity, holiness. The Christian woman could die; she could not, therefore, unless consenting to it, be again enslaved to the vile passions of men; before God she was free, and with Him she trusted to find shelter when the hard world left her none. Can we wonder, then, that Christianity found votaries wherever a mind existed that sighed after better things? for the preacher of Nazareth had at last expressed the thought which had been brooding in the minds of so many, who had found themselves unable to give it utterance."--p. 55.

Nor was it merely within the pale of the Christian fraternity that relations of mutual reverence and tenderness attested the power of an ennobling faith. Intensity of internal combination is often balanced, in religious brotherhoods, by vehemence of external repugnance; and were we to accept the fiery declamation of Tertullian as fairly expressing the spirit of his fellow-believers, we could ill defend them from the charge of fierce antipathy to the persons as well as the creed of their Pagan neighbors. But many silent mercies appear which contradict this loud intolerance. When the Decian persecution and its attendant tumultuary movements had filled Alexandria with such slaughter as to breed pestilence from the bodies of the dead, the Christians, instead of sullenly permitting the physical calamity to avenge their cause, assumed the duties of public nurses, and performed the loathsome tasks from which priests and magistrates had fled. Referring to this occasion, the author just cited says:--