The Conquest of Fear Part 8

It is also a fact that where you find one or two virtues singled out for observance and the rest obscured there you find, too, throngs of outwardly "moral" people with corroded hearts. Villages, churches, and all the quieter communities are notorious for this, the peculiarity having formed for a hundred and fifty years the stock-in-trade of novelists. Sobriety and continence being more or less in evidence the a.s.sumption is that all the requirements have been fulfilled. The community is "moral" notwithstanding the back-bitings, heart-burnings, slanders, cheatings, envies, hatreds, and bitternesses that may permeate it through and through. As I write, the cramped, venomous, unlovely life of the American small town is the favourite theme of our authors and readers of fiction. Since a number of the works now on the market have met with national approval one must a.s.sume that the pictures they paint are accurate. The conditions are appalling, but, according to the custom of the country, they are "moral." The shadow of insobriety and incontinence doesn't touch the characters who move across these pages, and yet the level of the life is pictured as debased, and habits as hideous.

XVII

With morals in this accepted American sense righteousness has little to do. The two are different in origin. Morals imply the compulsion of men, and are never more binding than the customs of men render them. They are thus imposed from without, while righteousness springs from within. The essence of righteousness lies in the turning of the individual toward G.o.d.

I think it safe to say that righteousness is expressed more accurately in att.i.tude than in conduct. It is expressed in conduct, of course; but conduct may fail while the att.i.tude can remain constant. It is worthy of remark that some of the great examples of righteousness cited in the Bible were conspicuously sinners. That is to say, they were men of strong human impulses against which they were not always sufficiently on guard, but who turned towards G.o.d in spite of everything. In the long line spanning the centuries between Noah and Abraham and Peter and Paul--from the almost prehistoric out into the light of day--not one is put before us except in his weakness as well as in his strength. Some of them commit gross sins; but apparently even gross sins do not debar them from their privileges in G.o.d's love. This principle was expressed in the words of Samuel: "Fear not: ye have done all this wickedness; yet turn not aside from following the Lord.... For the Lord will not forsake his people for his great name's sake." That the Universal who has all the blessings of creation to bestow should deprive me of anything just because in my folly or weakness I have committed sins is not consistent with "his great name's sake." It would not be causing His sun to rise on the wicked as well as on the good nor sending rain on those who do right and those who do wrong. I am too small for His immensity to crush with its punishments, but not too small to be the object of His entire love.

XVIII

I hope it is plain that I say this not to make little of doing wrong but to put the love and fulness of G.o.d in the dominating place. I must make it clear to myself that He does not shut me out of His heart because I am guilty of sins. I may shut myself out of His heart, unless I direct my mind rightly; but He is always there, unchanged, unchangeable, the ever-loving, ever-welcoming Father. Whatever I have done I can return to Him with the knowledge that He will take me back. Far from sure of myself, I can always be sure of Him.

There are those who would warn me against saying this through fear lest it should be interpreted as, "Don't be afraid to sin so long as you keep mentally close to G.o.d." I prefer to run that risk. The dread figure of "an angry G.o.d" has been so worked to terrorise men that large numbers of us have been terrorised. But experience shows us every day that being terrorised never produces the results at which it aims. It does not win us; it drives us away.

Much of the alienation from G.o.d in the mind of to-day is due to rebellion on the part of our sense of justice. We are sinners, of course; but not such sinners as to merit the revenge which an outraged deity is described as planning against us. That the All-loving and All-mighty should smite us in our dearest aims or our sweetest affections just because we have not conformed to the lop-sided morality of men is revolting to our instincts. We are repulsed by the G.o.d of Fear when we are drawn, comforted, strengthened, and changed by Him who is never anything toward us but "the Father."

I have no hesitation, therefore, in throwing the emphasis in what I have to say on the fact that He is "a place to hide me in"--the Ark of the Great Understanding--always open to my approach--into which, whatever I have done, I can go boldly.

CHAPTER V

THE MIND OF TO-DAY AND THE WORLD AS IT IS

I

Much of what I have written will seem inconsistent with the fact that in the world as it is there are undeniable and inevitable hardships. True!

I do not escape them more than any other man, the relative relief from fear saving me from only some of them.

I have not meant to say that even with one's refuge in G.o.d there is nothing left to struggle with. My point is that whatever there may be to struggle with there is nothing to be afraid of. Freedom from struggle would profit us not at all. On the contrary, it would render us nerveless, flabby, flaccid, and inert.

But fear, as a rule, being connected with our struggles, it is important, I think, to be as clear as we can concerning the purport of those struggles, and their source. We have already seen that fear is diminished in proportion as we understand that our trials are not motiveless, and perhaps this is the point at which to consider briefly what the motives are.

II

Struggle we may define as the act of wrestling with trial, so as to come out of it victoriously. It is a constant element in every human life.

Furthermore, I am inclined to think that, taking trial as an average, the amount which enters into one life differs little from that which enters into another.

There was a time when I did not think so. Some lives struck me as singled out for trouble; others were left comparatively immune from it.

One would have said that destinies had been mapped with a strange disregard for justice. Those who didn't deserve it suffered; those whom suffering might have purified went scot free. Some were rich, others were poor; some had high positions, others humble ones; some had the respect of the world from the day they were born, others crept along from birth to death in restriction and obscurity. The contrasts were so cruel that they scorched the eyes of the soul.

This is true, of course; and I am not saying that in the testing to which everyone is subjected all have an equal share of the opportunities for triumphing. I am speaking for the moment only of the degree to which the testing comes. As to that, I am inclined to feel that there is little to choose between one life and another, since each of us seems to be tried for all that he can bear.

One is impressed with that in one's reading of biography. Only the lives of what we may call the favoured few get into print, and of those few it is chiefly the external events that are given us. Glimpses of the inner experience may be obtained from time to time, but they are rarely more than glimpses. Of what the man or the woman has endured in the secret fastnesses of the inner life practically nothing can be told. And yet even with the little that finds its way into words how much there is of desperate fighting. To this there is never an exception. The great statesman, the great poet, the great priest, the great scientist, the great explorer, the great painter, the great novelist--not one but suffers as anyone suffers, and of not one would the reader, as a rule, put himself in the place.

I bring up this fact because we so often feel that the other man has an easier task than ourselves. The very thing I lack is that with which he is blessed. I see him smiling and debonair at the minute when I am in a ferment. While I hardly know how to make both ends meet he is building a big house or buying a new motor-car. While I am burying hope or love he is in the full enjoyment of all that makes for happiness and prosperity.

We are always p.r.o.ne to contrast our darker minutes with our friends'

brighter ones. We forget, or perhaps we never know, that they do the same with us. At times we are as much the object of their envy as they ever are of ours.

I say this not on the principle that misery loves company, but in order to do away with the heathen suspicion lingering in many minds that G.o.d singles _me_ out for trial, heaping benefits on others who deserve them no more than I do.

G.o.d singles no one out for trial. When trials come they spring, as nearly as I can observe, from one or all of the three following sources.

There are:

A. The trials which come from a world of matter;

B. The trials which come from a world of men;

C. The trials we bring on ourselves.

III

A. The minute we speak of matter we speak of a medium which the mind of to-day is just beginning to understand. The mind of other days did not understand it at all. Few phases of modern advance seem to me more significant of a closer approach to the understanding of spiritual things than that which has been made along these lines.

To all the generations before our own matter was a sheer and positive density. Its hardness, solidity, and actuality could not be gainsaid.

Earth was earth; iron was iron; wood was wood. Blood was blood; flesh was flesh; bone was bone. A man was a material being attached to a material planet, as a sponge is attached to the bottom of the sea. All that he touched and ate and wore and used was of the same material Absolute. As to the spiritual there could be a question; as to the material there could be none. The speculation of occasional philosophers, that matter might not after all be more than a mental phenomenon, was invariably hooted down. "I know that matter is matter by standing on it," are in substance the words attributed to even so spiritually-minded a man as the great Dr. Johnson. On this point, as perhaps on some others, he may be taken as a spokesman for the Caucasian portion of our race.

And now comes modern physical science reducing matter to a tenuousness only one remove from the purely spiritual, if it is as much as that.

Gone is the ma.s.s of the mountains, the stoniness of rocks, the hard solidity of iron. The human body, as someone puts it, is no more than a few pails of water and a handful of ash. Ash and water are alike dissipated into gases, and gases into elements more subtle still.

Keeping strictly to the material modern science has reached the confines of materiality. Where it will lead us next no man knows.

But the inference is not unfair that the world of matter is to a considerable degree, and perhaps altogether, a world of man's own creation. That is to say, while G.o.d is doing one thing with it, the human mind understands another. For the human point of view to develop and develop and develop till it becomes identical with G.o.d's is perhaps the whole purpose of existence.

IV

To me personally it was no small help in overcoming fear when I saw the purpose of existence as expressed in the single word, Growth. That, at least, is a legitimate inference to draw from the history of life on this planet. a.s.suming that the universe contains an intelligible design of any sort, and that life on this planet is part of it, a vast development going on eternally toward complete understanding of Infinite Right and Happiness would give us some explanation of the mystery of our being here. Beginning, for reasons at which we can only guess, far away from that understanding, we are forever approaching it, with forever the joy of something new to master or to learn. New perceptions, new comprehensions, new insights gained, new victories, even little victories, won, const.i.tute, I think, our treasures laid up in that heaven where neither moth nor wear-and-tear destroys, and where thieves do not break in and steal. Where this treasure is, there, naturally enough, our hearts will be also. Looking back over the ages since the life-principle first glided into our planet waters--how it did so is as yet part of our unsolved mystery--what we chiefly see is a great surging of the living thing upward and upward toward that Highest Universal to which we give the name of G.o.d.