What has made the average of human life so much longer than it was formerly? That very mysterious pestilence has turned attention toward its causes, and thus the race has been made cleaner, purer, more fit to endure. Why do men live in houses with scientific plumbing, fresh air, and have well-cooked food? Because that fierce teacher, pestilence, has taught them that any other course means weakness and death. Whom nature loveth she chasteneth is a truth as clearly written in human history as "Whom the Lord loveth He chasteneth" is written in the Bible. The true att.i.tude toward the austere, for a philosophic as for a Christian mind, is one of complacency. Every severity is intended for benefit. By wars the enormity of war is made evident. By disease the necessity for observation of the laws of health is emphasized. Even death, in the order of things, at last is a blessing, for one generation must give place to another, or the evils that Malthus feared would be quickly reached. Moreover death, in its proper time, is only nature"s way of giving the soul its freedom. Hindrances in its path do not indicate the presence of an enemy but of a friend who discovers the only sure way of securing its finest development. The cultivation of the philosophic and Christian temper, which are practically the same, would make this a happier world. We could endure trials with more courage if we would but remember that they are as necessary to our growth as the cutting of a diamond is necessary to the revelation of the treasury of light which it holds.
The heights of character are slowly reached, and, usually, only by the ministry of the austere; but once they are reached the horizon expands, and the soul finds in the clearer light peace if not joy.
This course of reasoning does not make the mistake of regarding sin as less than dreadful. Every sin has hidden in its heart a blessing; but sin as such is never a blessing. It may be necessary for Providence to allow a spirit to sink again into animalism in order that it may be taught its danger, and made to realize that only through struggle can its goal be reached--but the animalism in itself is never beneficent.
When we say that the process by which a man rises may be justified, we do not mean that all his choices are justifiable. The process of his growth provides for his fall, if he will learn in no other way, but it does not necessitate his fall; that is ever because of his own choice. A spirit may choose to return to the slime from which it has emerged. That choice is sin, but it can never be made without the protests of conscience which will not be silenced, and it is by those protests that a man is impelled upward again, and never by the sin in itself. No one was ever helped by his sin, but millions, when they have sinned, have found that the misery was greater than the joy, and this perpetual connection of sin and suffering is the blessed fact. Sin is never anything but hideous. The more unique the genius the more awful and inexcusable his fall. Even out of their sins men do rise, but that is because there sounds in the deeps of the soul a voice which becomes more pathetic in its warning and entreaty, the more it is disregarded. Those who desire to justify sin say that it is the cause of the rising. It may be the occasion, but it is never the cause. The occasion includes the time, place, environment,--but the cause is the impelling force; and sin never impels toward virtue. Satan has not yet turned evangelist.
Because in the past the soul has risen, one need not be unduly optimistic to presume that, in spite of opposition, it will meet no enemies which it will not conquer, and find no heights which it will not be able to scale. Prophecy is the art of reading history forward. The spirit having come thus far, it is not possible to believe that it can ever permanently revert to the conditions from which it has emerged; neither can we believe that it will fail of reaching that development of which its every power and faculty is so distinct a prophecy.
No light has ever yet penetrated far into the mystery of human suffering, sorrow, and sin. Why they need to be at all, has been often asked, but no one has furnished a reply which satisfies many people.
With the old insistent and pathetic earnestness millions are still "knocking at nature"s door" and asking wherefore they were born. Hosts of others are looking out on desolation and grief, thinking of the tears which have fallen and the sobs which are sure to sound in the future, and asking with eager and pleading intensity, why such things need be.
Out of the heavens above, or out of the earth beneath, no clear answer has come.
As we wonder and study, still deeper grows the mystery. Three courses are open to those who are sensitive to the hard, sad facts of the human condition. One is to say that all things in their essence are just as they seem; that sorrow, sin, death none can escape, that they are evils, and that a world in which they exist is the worst of possible worlds, and that there is neither G.o.d nor good anywhere. Then let us eat and drink, for to-morrow we die, and the quicker the end the sweeter the doom.
Another way is simply to confess ignorance. Out of the darkness no voice has come. The veil over the statue of the G.o.d of the future has never been lifted, and inquiry concerning such subjects is folly. To this I reply agnosticism is consistent, but it is not wise. Because it cannot explain all things it turns from the clues which may yet lead out of the labyrinth.
The other course, and the wiser, is to use all the light that has yet been given and from what is known to draw rational conclusions concerning what has not yet been fully revealed. Deep in the heart of things is a beneficent and universal law. In accordance with that law hindrances are made to minister to the soul"s growth, the opposition of enemies is trans.m.u.ted into strength, and moral evil resisted becomes a means of spiritual expansion and enlightenment.
THE RE-AWAKENING
I, Galahad, saw the Grail, The Holy Grail, descend upon the Shrine: I saw the fiery face as of a child That smote itself into the bread, and went; And hither am I come; and never yet Hath what my sister taught me first to see, This Holy Thing, fail"d from my side, nor come Cover"d, but moving with me night and day, Fainter by day, but always in the night....
And in the strength of this I rode, Shattering all evil customs everywhere, And past thro" Pagan realms, and made them mine, And clash"d with Pagan hordes, and bore them down, And broke thro" all, and in the strength of this Come victor.
--_The Holy Grail._ Tennyson.
VI
_THE RE-AWAKENING_
As despondency and a feeling of failure comes to every soul with the realization of its mistakes and sins, so there will some time come to all a period of Re-awakening. This statement is the expression of a hope which is cherished in the face of much opposing evidence. Nevertheless, that this hope is cherished by so many persons of all cla.s.ses is a credit to humanity. It is difficult to believe that in the end an infinitely wise and good G.o.d will fail of the achievement of His purpose in regard to a single one of His creatures.
The saddest fact in the ascent of the soul is sin. However it may be accounted for, it cannot be evaded, but must be honestly and resolutely faced. Sin is the deliberate choice to return to animalism, for a longer or shorter time, by a being who realizes that he is in a moral order, that he is free, and who has heard the far-off call of a spiritual destiny. It is the choice, by a spirit, of the condition from which it ought to have forever escaped. Imperfection and ignorance are not, in themselves, blameworthy and should never be cla.s.sified as sins.
Weakness always palliates a wrong choice. An evil condition is a misfortune; it does not justify condemnation. Sin always implies a voluntary act. That all men have sinned is a contention not without abundant justification. The better the man the more intensely he is humiliated by the consciousness of moral failure.
After long-continued discipline, after much progress has been made, the soul again and again chooses evil; and, after it ought to have moved far on its upward career, it is found to be a bond-slave of tendencies which should have been forever left behind. This is the solemn fact which faces every student of human life. It is not a doctrine of an effete theology but a continuous human experience. The consciousness of moral failure is terrible and universal. This consciousness requires neither definition nor ill.u.s.tration. Experience is a sufficient witness.
Who has been able exhaustively to delineate the soul"s humiliation?
aeschylus and Sophocles, Shakespeare and Goethe, Sh.e.l.ley, Tennyson, and Browning have but skimmed the surface of the great tragedy of human life. Hamlet, Lear, Macbeth, Faust, and Wilhelm Meister, Beatrice Cenci, the sad, sad story of Guinevere, and the awful shadows of the Ring and the Book--how luridly realistic are all these studies of the downfall of souls and the desolation of character! If they had expressed all there is of life it would be only a long, repulsive tragedy; but happily there is another side. To that brighter phase of the growth of the soul we turn in this chapter.
What is the difference between the awakening of the soul and its re-awakening? Are they two experiences? or different phases of the same experience? The awakening is nearly simultaneous with the dawn of consciousness. It is the adjustment of the soul to its environment--the realization of its self-consciousness as free, as in a moral order, and as possessing mysterious affinities with truth and right. This realization is followed by a period of growth, during which many hindrances are overcome, and in which the ministries of environment, both kindly and austere, help to free it from its limitations and to promote its advance along the spiritual pathway. But while the soul dimly hears voices from above it has not yet, altogether, escaped from the influence of animalism. It dwells in a body whose desires clamor to be gratified. It is like a bird trying to rise into the air when it has not yet acquired the use of its wings. Malign influences are still about it, and earthly attractions are ever drawing it downward. It falls many times. I do not mean that it is compelled to fall, but that, as a matter of fact, its lapses are frequent and discouraging. In the midst of this painful movement upward, there sometime comes to the soul a realization of a presence of which it has scarcely dreamed before. It begins to understand that it is never alone, that its struggle is never hopeless because G.o.d and the universe, equally with itself, are concerned for its progress. It is humiliated by its failures, but it has learned that, however many times it may fail and however bitter its disappointment, in the end it must be victorious because neither princ.i.p.alities nor powers, neither things on the earth nor beyond the earth, can forever resist G.o.d. Thus hope is born, and he who one moment cries, Who shall deliver from this body of death? the next moment with exultation exclaims, I thank G.o.d through Jesus Christ, our Lord.
The light which shines into the soul from Jesus Christ is the revelation of the cooperation of the Deity, and of the forces of the universe, with every man who is moving upward. The realization that, however deep the darkness, humiliating the moral failure, constant and imperious the solicitations of animalism, "the nature of things" and the everlasting love are on the side of the soul is its re-awakening.
It now not only knows that it is free, in a moral order, and that voices from a far-off goal are calling it, but also that those who are with it are more than those who can be against it. Thus hope, confidence, power to resist, and faith even in the midst of failure dawn, and will never be permanently eclipsed. The re-awakening of the soul is now complete.
This experience is traditionally called conversion. It is usually a.s.sociated with an appropriation of the teaching of Jesus Christ, and inevitably follows an appreciation of His words and His work. But all the revelations of the Christ have not been through the historic Jesus.
In every land, and in every age, souls have come to this new consciousness. It was said of Isaiah that he saw the Lord; and of Melchizedek that he was the priest of the most high G.o.d. The former was a Hebrew, but the latter was not in what was to be the chosen line of succession. The a.s.surance that they are never alone has found many in what has seemed impenetrable darkness, and they have risen and moved upward. Instances of this kind are not limited to Christian lands, although they are most common where the Christian revelation is known.
I cannot doubt that those who have not had this vision on the earth will have it some time and somewhere. The Divine power and purpose to save, and to save to the utter-most, are revealed with perfect clearness in the teachings of Jesus Christ. Nothing could be more explicit than His message that G.o.d loves all men, and that it is His will that all should repent and come to the knowledge of the truth.
This stage of advance may be called the crisis in the ascent of the soul. Before this it has moved slowly and with faltering steps.
Henceforth it will move more confidently and swiftly. But that does not mean that it will find that hindrances are all removed, or that no unseen hand will draw it downward. Some of the bitterest hours are to follow--days and, possibly, longer periods of spiritual obscuration; darkness like that of Jesus in which He cried, "My G.o.d, my G.o.d, why hast Thou forsaken me." Who can explain the appalling humiliation of a man when, as if a star had fallen from heaven, he sinks into awful and inexplicable selfishness or sensuality? It is not necessary that we explain, but we should remember that the goodness of G.o.d has so ordered things that even disgrace may lead to stronger faith, clearer vision, and tenderer sympathy.
Austere ministries are still needed; only fire will consume the dross.
The re-awakening of a soul is not its perfecting; but it is its realization that the process of perfecting must go on, and will go on, if need be along a pathway of shame and agony, until all that attracts to the earth and sensuality has disappeared, and the spirit, like a bird released, rises toward the heavens.
The law that whatsoever a man soweth that shall he reap will never be transcended, and if an enlightened spirit ever chooses to sink once more into the slime it may do so; but it will at the same time be taught with terrible intensity the moral bearing of the physical law that what falls from the loftiest height will sink to the deepest depth.
At last the soul realizes that it is in the hands of a sympathetic, holy, and loving Person, a Being who cannot be defeated, and who, in His own time and way, will accomplish His own purposes. That vision of G.o.d is the re-awakening, an inevitable and glorious reality in spiritual progress.
What are the causes of this re-awakening? The causes are many and can be stated only in a general way. Moreover, spiritual experiences are individual, and the answer which would apply to one might not to another.
The shock which attends some terrible moral failure, not infrequently, is the proximate cause of the re-awakening of the soul. There is a deep psychological truth in the old phrase, "conviction of sin." Men are thus convicted. Some act of appalling wrong-doing reveals to them the depths of their hearts and forces them in their extremity to look upward. Hawthorne, in his story, "The Scarlet Letter," has depicted the agony of a soul, in the consciousness of its guilt, finding no peace until it dared to do right and to trust G.o.d. In the "Marble Faun," in the character of Donatello, the same author has furnished an ill.u.s.tration of one who was startled into a consciousness of manhood and responsibility by his crime. It is the revelation of a soul to itself, not of G.o.d to the soul. In Donatello we see a soul awakened to self-consciousness and responsibility, but in "The Scarlet Letter" we have the example of a man inspired to do his duty by the revelation of G.o.d. Adoniram Judson was brought to himself by hearing the groans of a dying man in a room adjoining his own in a New England hotel. Luther was forced to serious thought by a flash of lightning which blinded and came near killing him. Pascal was returning to his home at midnight when his carriage halted on the brink of a precipice, and the narrowness of his escape aroused him to a realization of his dependence upon G.o.d. The sense of mortality, and the wonder as to what the consequences of wrong-doing in "the dim unknown" may be, have been potent forces in the re-awakening of souls.
Still others have been given new and gracious visions of "the beauty of holiness." They have seen the excellence of virtue, and in its light have learned to hate the causes of their humiliation, and to press forward with courage and hope.
Speculations concerning the causes of this spiritual change are easy, but they are of little value. Observation has never yet collected facts enough to adequately account for the phenomena. Probably the most complete and satisfactory answer that was ever given to such questions was that of Jesus when He was treating of this very subject: "The wind bloweth where it listeth, thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth."
The mystery of the soul"s re-awakening has never been fathomed.
Sometimes there has been flashed upon conscience, apparently without a cause, a deep and awful sense of guilt. Whence did it come? What caused it? Calamities many times sweep through a life as a tornado sweeps over a field of wheat, and when they have pa.s.sed there is more than an appreciation of loss; there is a vision of the soul"s unworthiness and humiliation. Again death comes exceedingly near, and, in a single hour, the solemnities of eternity become vivid, and the soul sees itself in the light of G.o.d. And again, the essential glory of goodness is so vividly manifest that the soul instinctively rises out of its sin, and presses upward, as a man wakens from a hideous nightmare. The more such phenomena are studied, the more distinct and significant do they appear and the more impossible becomes the effort to explain them. They may be verified, but they can never be explained. They are the results of the action of the Spirit of G.o.d on the spirit of man. Is this answer rejected as fanciful or superst.i.tious? Then some of the most brilliant and significant events in the history of humanity are inexplicable.
What caused the revolution in the character of Augustine by which the sensualist became a saint? Was it the study of Plato? or the prayers of Monica? or the preaching of Ambrose? We know not; rather let us say it was the Spirit of G.o.d. Who can define the process by which Wilberforce was changed from the pet of fashionable society to one of the heroes in the world"s great crusade against injustice and oppression? Such inquiries are more easily started than settled. I repeat, the only rational and convincing word that was ever spoken on this subject is that of Jesus. The Spirit of G.o.d, whose ministry is as still as the sunlight, as mysterious as the wind, and as potent as gravitation, was the One to whom He pointed.
How has this epoch in the ascent of the soul been treated in literature?
I refer with frequency to the literary treatment of spiritual subjects because poets, dramatists, and writers of fiction, more than any other cla.s.s of authors, have studied the soul in its depths, in its inspirations, and in the process by which it rises and presses toward its goal.
The ill.u.s.trations of this subject in the Scriptures are almost idyllic in their simplicity and beauty. There is more than flippancy in the remark that Adam"s fall was a fall upward. The statement is literally true. The fall was no fiction, but a condition of enlightenment and growth. The exit from Eden was the beginning of the long, hard climb toward the City of G.o.d.
The very moment when Isaiah saw Uzziah, the king, stricken with leprosy, he saw the Lord.
The cla.s.sical delineation of a soul attaining the higher knowledge is that of the prodigal son, who, when he came to himself, saw clearly that his father was waiting to welcome him.
The "Idylls of the King" are a kind of "Pilgrim"s Progress." In various ways they trace, and with matchless music rehea.r.s.e, the growth of souls and their victories over spiritual enemies. One of the most pathetic stories ever told is that of the beautiful Queen Guinevere, who by shame and agony learned that "we needs must love the highest when we see it;"
and who never appreciated the great love in which she was enfolded until Arthur, "moving ghost-like to his doom," had gone to fight his last great battle in the west.
The world owes George MacDonald grat.i.tude it will never repay;--such spiritual souls are never paid in the coin of this world. In "Robert Falconer," he taught his time with a lucidity and sweetness that none but Tennyson and Browning have equaled, and that not even they have surpa.s.sed, that a "loving worm within its clod were lovelier than a loveless G.o.d upon his Throne," and in "Thomas Wingfold" he has traced with epic fidelity the growth of a soul from moral insensibility to manly strength and vision. The description of the process by which Wingfold is brought to see that he, a teacher in the church, is a fraud and a hypocrite, and by which he is then lifted up and made worthy of his vocation as a minister of the glorious Gospel of the blessed G.o.d is a wonderful piece of spiritual delineation.
With Guinevere the external humiliation was an essential stage in her soul"s development; but with Wingfold there was no public disgrace,--only the not less poignant shame of a man who, looking into his own heart, finds nothing but selfishness and duplicity. His condition was a matter between himself, his friend, and his G.o.d; but none the less the humiliation was the means by which his soul"s eyes were opened and his heart fired with a pa.s.sion for reality.