Varieties of Religious Experience Part 29

The needs were always many, and the tests were never sharp. So the reproach of vagueness and subjectivity and "on the whole"-ness, which can with perfect legitimacy be addressed to the empirical method as we are forced to use it, is after all a reproach to which the entire life of man in dealing with these matters is obnoxious. No religion has ever yet owed its prevalence to "apodictic certainty." In a later lecture I will ask whether objective certainty can ever be added by theological reasoning to a religion that already empirically prevails.

One word, also, about the reproach that in following this sort of an empirical method we are handing ourselves over to systematic skepticism.

Since it is impossible to deny secular alterations in our sentiments and needs, it would be absurd to affirm that one's own age of the world can be beyond correction by the next age. Skepticism cannot, therefore, be ruled out by any set of thinkers as a possibility against which their conclusions are secure; and no empiricist ought to claim exemption from this universal liability. But to admit one's liability to correction is one thing, and to embark upon a sea of wanton doubt is another. Of willfully playing into the hands of skepticism we cannot be accused. He who acknowledges the imperfectness of his instrument, and makes allowance {326} for it in discussing his observations, is in a much better position for gaining truth than if he claimed his instrument to be infallible. Or is dogmatic or scholastic theology less doubted in point of fact for claiming, as it does, to be in point of right undoubtable? And if not, what command over truth would this kind of theology really lose if, instead of absolute certainty, she only claimed reasonable probability for her conclusions? If WE claim only reasonable probability, it will be as much as men who love the truth can ever at any given moment hope to have within their grasp.

Pretty surely it will be more than we could have had, if we were unconscious of our liability to err.

Nevertheless, dogmatism will doubtless continue to condemn us for this confession. The mere outward form of inalterable certainty is so precious to some minds that to renounce it explicitly is for them out of the question. They will claim it even where the facts most patently p.r.o.nounce its folly. But the safe thing is surely to recognize that all the insights of creatures of a day like ourselves must be provisional. The wisest of critics is an altering being, subject to the better insight of the morrow, and right at any moment, only "up to date" and "on the whole." When larger ranges of truth open, it is surely best to be able to open ourselves to their reception, unfettered by our previous pretensions. "Heartily know, when half-G.o.ds go, the G.o.ds arrive."

The fact of diverse judgments about religious phenomena is therefore entirely unescapable, whatever may be one's own desire to attain the irreversible. But apart from that fact, a more fundamental question awaits us, the question whether men's opinions ought to be expected to be absolutely uniform in this field. Ought all men to have the same religion? Ought they to approve the same fruits and follow the same leadings? Are they so like in their inner needs that, for hard and soft, for proud and humble, for strenuous and lazy, for healthy-minded and despairing, exactly the same religious incentives are required? Or are different functions in the organism of humanity allotted to different types of man, so that some may really be the better for a religion of consolation and rea.s.surance, whilst others are better for one of terror and reproof? It might conceivably be so; and we shall, I think, more and more suspect it to be so as we go on. And if it be so, how can any possible judge or critic help being biased in favor of the religion by which his own needs are best met? He aspires to impartiality; but he is too close to the struggle not to be to some degree a partic.i.p.ant, and he is sure to approve most warmly those fruits of piety in others which taste most good and prove most nourishing to HIM.

I am well aware of how anarchic much of what I say may sound.

Expressing myself thus abstractly and briefly, I may seem to despair of the very notion of truth. But I beseech you to reserve your judgment until we see it applied to the details which lie before us. I do indeed disbelieve that we or any other mortal men can attain on a given day to absolutely incorrigible and unimprovable truth about such matters of fact as those with which religions deal. But I reject this dogmatic ideal not out of a perverse delight in intellectual instability. I am no lover of disorder and doubt as such. Rather do I fear to lose truth by this pretension to possess it already wholly.

That we can gain more and more of it by moving always in the right direction, I believe as much as any one, and I hope to bring you all to my way of thinking before the termination of these lectures. Till then, do not, I pray you, harden your minds irrevocably against the empiricism which I profess.

I will waste no more words, then, in abstract justification of my method, but seek immediately to use it upon the facts.

In critically judging of the value of religious phenomena, it is very important to insist on the distinction between religion as an individual personal function, and religion as an inst.i.tutional, corporate, or tribal product. I drew this distinction, you may remember, in my second lecture. The word "religion," as ordinarily used, is equivocal. A survey of history shows us that, as a rule, religious geniuses attract disciples, and produce groups of sympathizers. When these groups get strong enough to "organize"

themselves, they become ecclesiastical inst.i.tutions with corporate ambitions of their own. The spirit of politics and the l.u.s.t of dogmatic rule are then apt to enter and to contaminate the originally innocent thing; so that when we hear the word "religion" nowadays, we think inevitably of some "church" or other; and to some persons the word "church" suggests so much hypocrisy and tyranny and meanness and tenacity of superst.i.tion that in a wholesale undiscerning way they glory in saying that they are "down" on religion altogether. Even we who belong to churches do not exempt other churches than our own from the general condemnation.

But in this course of lectures ecclesiastical inst.i.tutions hardly concern us at all. The religious experience which we are studying is that which lives itself out within the private breast. First-hand individual experience of this kind has always appeared as a heretical sort of innovation to those who witnessed its birth. Naked comes it into the world and lonely; and it has always, for a time at least, driven him who had it into the wilderness, often into the literal wilderness out of doors, where the Buddha, Jesus, Mohammed, St.

Francis, George Fox, and so many others had to go. George Fox expresses well this isolation; and I can do no better at this point than read to you a page from his Journal, referring to the period of his youth when religion began to ferment within him seriously.

"I fasted much," Fox says, "walked abroad in solitary places many days, and often took my Bible, and sat in hollow trees and lonesome places until night came on; and frequently in the night walked mournfully about by myself; for I was a man of sorrows in the time of the first workings of the Lord in me.

"During all this time I was never joined in profession of religion with any, but gave up myself to the Lord, having forsaken all evil company, taking leave of father and mother, and all other relations, and traveled up and down as a stranger on the earth, which way the Lord inclined my heart; taking a chamber to myself in the town where I came, and tarrying sometimes more, sometimes less in a place: for I durst not stay long in a place, being afraid both of professor and profane, lest, being a tender young man, I should be hurt by conversing much with either. For which reason I kept much as a stranger, seeking heavenly wisdom and getting knowledge from the Lord; and was brought off from outward things, to rely on the Lord alone. As I had forsaken the priests, so I left the separate preachers also, and those called the most experienced people; for I saw there was none among them all that could speak to my condition. And when all my hopes in them and in all men were gone so that I had nothing outwardly to help me, nor could tell what to do; then, oh then, I heard a voice which said, 'There is one, even Jesus Christ, that can speak to thy condition.' When I heard it, my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition. I had not fellowship with any people, priests, nor professors, nor any sort of separated people. I was afraid of all carnal talk and talkers, for I could see nothing but corruptions. When I was in the deep, under all shut up, I could not believe that I should ever overcome; my troubles, my sorrows, and my temptations were so great that I often thought I should have despaired, I was so tempted. But when Christ opened to me how he was tempted by the same devil, and had overcome him, and had bruised his head; and that through him and his power, life, grace, and spirit, I should overcome also, I had confidence in him. If I had had a king's diet, palace, and attendance, all would have been as nothing, for nothing gave me comfort but the Lord by his power. I saw professors, priests, and people were whole and at ease in that condition which was my misery, and they loved that which I would have been rid of. But the Lord did stay my desires upon himself, and my care was cast upon him alone."[198]

[198] George Fox: Journal, Philadelphia, 1800, pp. 59-61, abridged.

A genuine first-hand religious experience like this is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which in purer days it drew its own supply of inspiration. Unless, indeed, by adopting new movements of the spirit it can make capital out of them and use them for its selfish corporate designs! Of protective action of this politic sort, promptly or tardily decided on, the dealings of the Roman ecclesiasticism with many individual saints and prophets yield examples enough for our instruction.

The plain fact is that men's minds are built, as has been often said, in water-tight compartments. Religious after a fashion, they yet have many other things in them beside their religion, and unholy entanglements and a.s.sociations inevitably obtain. The basenesses so commonly charged to religion's account are thus, almost all of them, not chargeable at all to religion proper, but rather to religion's wicked practical partner, the spirit of corporate dominion. And the bigotries are most of them in their turn chargeable to religion's wicked intellectual partner, the spirit of dogmatic dominion, the pa.s.sion for laying down the law in the form of an absolutely closed-in theoretic system. The ecclesiastical spirit in general is the sum of these two spirits of dominion; and I beseech you never to confound the phenomena of mere tribal or corporate psychology which it presents with those manifestations of the purely interior life which are the exclusive object of our study. The baiting of Jews, the hunting of Albigenses and Waldenses, the stoning of Quakers and ducking of Methodists, the murdering of Mormons and the ma.s.sacring of Armenians, express much rather that aboriginal human neophobia, that pugnacity of which we all share the vestiges, and that inborn hatred of the alien and of eccentric and non-conforming men as aliens, than they express the positive piety of the various perpetrators. Piety is the mask, the inner force is tribal instinct. You believe as little as I do, in spite of the Christian unction with which the German emperor addressed his troops upon their way to China, that the conduct which he suggested, and in which other Christian armies went beyond them, had anything whatever to do with the interior religious life of those concerned in the performance.

Well, no more for past atrocities than for this atrocity should we make piety responsible. At most we may blame piety for not availing to check our natural pa.s.sions, and sometimes for supplying them with hypocritical pretexts. But hypocrisy also imposes obligations, and with the pretext usually couples some restriction; and when the pa.s.sion gust is over, the piety may bring a reaction of repentance which the irreligious natural man would not have shown.

For many of the historic aberrations which have been laid to her charge, religion as such, then, is not to blame. Yet of the charge that over-zealousness or fanaticism is one of her liabilities we cannot wholly acquit her, so I will next make a remark upon that point. But I will preface it by a preliminary remark which connects itself with much that follows.

Our survey of the phenomena of saintliness has unquestionably produced in your minds an impression of extravagance. Is it necessary, some of you have asked, as one example after another came before us, to be quite so fantastically good as that? We who have no vocation for the extremer ranges of sanct.i.ty will surely be let off at the last day if our humility, asceticism, and devoutness prove of a less convulsive sort. This practically amounts to saying that much that it is legitimate to admire in this field need nevertheless not be imitated, and that religious phenomena, like all other human phenomena, are subject to the law of the golden mean. Political reformers accomplish their successive tasks in the history of nations by being blind for the time to other causes. Great schools of art work out the effects which it is their mission to reveal, at the cost of a one-sidedness for which other schools must make amends. We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence. We are glad they existed to show us that way, but we are glad there are also other ways of seeing and taking life. So of many of the saints whom we have looked at. We are proud of a human nature that could be so pa.s.sionately extreme, but we shrink from advising others to follow the example. The conduct we blame ourselves for not following lies nearer to the middle line of human effort. It is less dependent on particular beliefs and doctrines. It is such as wears well in different ages, such as under different skies all judges are able to commend.

The fruits of religion, in other words, are, like all human products, liable to corruption by excess. Common sense must judge them. It need not blame the votary; but it may be able to praise him only conditionally, as one who acts faithfully according to his lights. He shows us heroism in one way, but the unconditionally good way is that for which no indulgence need be asked.

We find that error by excess is exemplified by every saintly virtue.

Excess, in human faculties, means usually one-sidedness or want of balance; for it is hard to imagine an essential faculty too strong, if only other faculties equally strong be there to cooperate with it in action. Strong affections need a strong will; strong active powers need a strong intellect; strong intellect needs strong sympathies, to keep life steady. If the balance exist, no one faculty can possibly be too strong--we only get the stronger all-round character. In the life of saints, technically so called, the spiritual faculties are strong, but what gives the impression of extravagance proves usually on examination to be a relative deficiency of intellect. Spiritual excitement takes pathological forms whenever other interests are too few and the intellect too narrow. We find this exemplified by all the saintly attributes in turn--devout love of G.o.d, purity, charity, asceticism, all may lead astray. I will run over these virtues in succession.

First of all let us take Devoutness. When unbalanced, one of its vices is called Fanaticism. Fanaticism (when not a mere expression of ecclesiastical ambition) is only loyalty carried to a convulsive extreme. When an intensely loyal and narrow mind is once grasped by the feeling that a certain superhuman person is worthy of its exclusive devotion, one of the first things that happens is that it idealizes the devotion itself. To adequately realize the merits of the idol gets to be considered the one great merit of the worshiper; and the sacrifices and servilities by which savage tribesmen have from time immemorial exhibited their faithfulness to chieftains are now outbid in favor of the deity. Vocabularies are exhausted and languages altered in the attempt to praise him enough; death is looked on as gain if it attract his grateful notice; and the personal att.i.tude of being his devotee becomes what one might almost call a new and exalted kind of professional specialty within the tribe.[199] The legends that gather round the lives of holy persons are fruits of this impulse to celebrate and glorify. The Buddha[200] and Mohammed[201] and their companions and many Christian saints are incrusted with a heavy jewelry of anecdotes which are meant to be honorific, but are simply abgeschmackt and silly, and form a touching expression of man's misguided propensity to praise.

[199] Christian saints have had their specialties of devotion, Saint Francis to Christ's wounds; Saint Anthony of Padua to Christ's childhood; Saint Bernard to his humanity; Saint Teresa to Saint Joseph, etc. The Shi-ite Mohammedans venerate Ali, the Prophet's son-in-law, instead of Abu-bekr, his brother-in-law. Vambery describes a dervish whom he met in Persia, "who had solemnly vowed, thirty years before, that he would never employ his organs of speech otherwise but in uttering, everlastingly, the name of his favorite, Ali, Ali. He thus wished to signify to the world that he was the most devoted partisan of that Ali who had been dead a thousand years. In his own home, speaking with his wife, children, and friends, no other word but 'Ali!' ever pa.s.sed his lips. If he wanted food or drink or anything else, he expressed his wants still by repeating 'Ali!' Begging or buying at the bazaar, it was always 'Ali!' Treated ill or generously, he would still harp on his monotonous 'Ali!' Latterly his zeal a.s.sumed such tremendous proportions that, like a madman, he would race, the whole day, up and down the streets of the town, throwing his stick high up into the air, and shriek our, all the while, at the top of his voice, 'Ali!' This dervish was venerated by everybody as a saint, and received everywhere with the greatest distinction." Arminius Vambery, his Life and Adventures, written by Himself, London, 1889, p. 69. On the anniversary of the death of Hussein, Ali's son, the Shi-ite Moslems still make the air resound with cries of his name and Ali's.

[200] Compare H. C. Warren: Buddhism in Translation, Cambridge, U.S., 1898, pa.s.sim.

[201] Compare J. L. Merrick: The Life and Religion of Mohammed, as contained in the Sheeah traditions of the Hyat-ul-Kuloob, Boston. 1850, pa.s.sim.

An immediate consequence of this condition of mind is jealousy for the deity's honor. How can the devotee show his loyalty better than by sensitiveness in this regard? The slightest affront or neglect must be resented, the deity's enemies must be put to shame. In exceedingly narrow minds and active wills, such a care may become an engrossing preoccupation; and crusades have been preached and ma.s.sacres instigated for no other reason than to remove a fancied slight upon the G.o.d.

Theologies representing the G.o.ds as mindful of their glory, and churches with imperialistic policies, have conspired to fan this temper to a glow, so that intolerance and persecution have come to be vices a.s.sociated by some of us inseparably with the saintly mind. They are unquestionably its besetting sins. The saintly temper is a moral temper, and a moral temper has often to be cruel. It is a partisan temper, and that is cruel. Between his own and Jehovah's enemies a David knows no difference; a Catherine of Siena, panting to stop the warfare among Christians which was the scandal of her epoch, can think of no better method of union among them than a crusade to ma.s.sacre the Turks; Luther finds no word of protest or regret over the atrocious tortures with which the Anabaptist leaders were put to death; and a Cromwell praises the Lord for delivering his enemies into his hands for "execution." Politics come in in all such cases; but piety finds the partnership not quite unnatural. So, when "freethinkers" tell us that religion and fanaticism are twins, we cannot make an unqualified denial of the charge.

Fanaticism must then be inscribed on the wrong side of religion's account, so long as the religious person's intellect is on the stage which the despotic kind of G.o.d satisfies. But as soon as the G.o.d is represented as less intent on his own honor and glory, it ceases to be a danger.

Fanaticism is found only where the character is masterful and aggressive. In gentle characters, where devoutness is intense and the intellect feeble, we have an imaginative absorption in the love of G.o.d to the exclusion of all practical human interests, which, though innocent enough, is too one-sided to be admirable. A mind too narrow has room but for one kind of affection. When the love of G.o.d takes possession of such a mind, it expels all human loves and human uses.

There is no English name for such a sweet excess of devotion, so I will refer to it as a theopathic condition.

The blessed Margaret Mary Alacoque may serve as an example.

"To be loved here upon the earth," her recent biographer exclaims: "to be loved by a n.o.ble, elevated, distinguished being; to be loved with fidelity, with devotion--what enchantment! But to be loved by G.o.d! and loved by him to distraction [aime jusqu'a la folie]!--Margaret melted away with love at the thought of such a thing. Like Saint Philip of Neri in former times, or like Saint Francis Xavier, she said to G.o.d: 'Hold back, O my G.o.d, these torrents which overwhelm me, or else enlarge my capacity for their reception."[202]

[202] Bougaud: Hist. de la bienheureuse Marguerite Marie, Paris, 1894, p. 145.

The most signal proofs of G.o.d's love which Margaret Mary received were her hallucinations of sight, touch, and hearing, and the most signal in turn of these were the revelations of Christ's sacred heart, "surrounded with rays more brilliant than the Sun, and transparent like a crystal. The wound which he received on the cross visibly appeared upon it. There was a crown of thorns round about this divine Heart, and a cross above it." At the same time Christ's voice told her that, unable longer to contain the flames of his love for mankind, he had chosen her by a miracle to spread the knowledge of them. He thereupon took out her mortal heart, placed it inside of his own and inflamed it, and then replaced it in her breast, adding: "Hitherto thou hast taken the name of my slave, hereafter thou shalt be called the well-beloved disciple of my Sacred Heart."

In a later vision the Saviour revealed to her in detail the "great design" which he wished to establish through her instrumentality. "I ask of thee to bring it about that every first Friday after the week of holy Sacrament shall be made into a special holy day for honoring my Heart by a general communion and by services intended to make honorable amends for the indignities which it has received. And I promise thee that my Heart will dilate to shed with abundance the influences of its love upon all those who pay to it these honors, or who bring it about that others do the same."

"This revelation," says Mgr. Bougaud, "is unquestionably the most important of all the revelations which have illumined the Church since that of the Incarnation and of the Lord's Supper.... After the Eucharist, the supreme effort of the Sacred Heart."[203] Well, what were its good fruits for Margaret Mary's life? Apparently little else but sufferings and prayers and absences of mind and swoons and ecstasies. She became increasingly useless about the convent, her absorption in Christ's love--

"which grew upon her daily, rendering her more and more incapable of attending to external duties. They tried her in the infirmary, but without much success, although her kindness, zeal, and devotion were without bounds, and her charity rose to acts of such a heroism that our readers would not bear the recital of them. They tried her in the kitchen, but were forced to give it up as hopeless--everything dropped out of her hands. The admirable humility with which she made amends for her clumsiness could not prevent this from being prejudicial to the order and regularity which must always reign in a community. They put her in the school, where the little girls cherished her, and cut pieces out of her clothes [for relics] as if she were already a saint, but where she was too absorbed inwardly to pay the necessary attention.

Poor dear sister, even less after her visions than before them was she a denizen of earth, and they had to leave her in her heaven."[204]

[203] Bougaud: Hist. de la bienheureuse Marguerite Marie, Paris, 1894, pp. 365, 241.

[204] Bougaud: Op. cit., p. 267.

Poor dear sister, indeed! Amiable and good, but so feeble of intellectual outlook that it would be too much to ask of us, with our Protestant and modern education, to feel anything but indulgent pity for the kind of saintship which she embodies. A lower example still of theopathic saintliness is that of Saint Gertrude, a Benedictine nun of the thirteenth century, whose "Revelations," a well-known mystical authority, consist mainly of proofs of Christ's partiality for her undeserving person. a.s.surances of his love, intimacies and caresses and compliments of the most absurd and puerile sort, addressed by Christ to Gertrude as an individual, form the tissue of this paltry-minded recital.[205] In reading such a narrative, we realize the gap between the thirteenth and the twentieth century, and we feel that saintliness of character may yield almost absolutely worthless fruits if it be a.s.sociated with such inferior intellectual sympathies. What with science, idealism, and democracy, our own imagination has grown to need a G.o.d of an entirely different temperament from that Being interested exclusively in dealing out personal favors, with whom our ancestors were so contented. Smitten as we are with the vision of social righteousness, a G.o.d indifferent to everything but adulation, and full of partiality for his individual favorites, lacks an essential element of largeness; and even the best professional sainthood of former centuries, pent in as it is to such a conception, seems to us curiously shallow and unedifying.

[205] Examples: "Suffering from a headache, she sought, for the glory of G.o.d, to relieve herself by holding certain odoriferous substances in her mouth, when the Lord appeared to her to lean over towards her lovingly, and to find comfort Himself in these odors. After having gently breathed them in, He arose, and said with a gratified air to the Saints, as if contented with what He had done: 'see the new present which my betrothed has given Me!'

"One day, at chapel, she heard supernaturally sung the words 'Sanctus, Sanctus, Sanctus.' The son of G.o.d leaning towards her like a sweet lover, and giving to her soul the softest kiss, said to her at the second Sanctus: 'In this Sanctus addressed to my person, receive with this kiss all the sanct.i.ty of my divinity and of my humanity, and let it be to thee a sufficient preparation for approaching the communion table.' And the next following Sunday, while she was thanking G.o.d for this favor, behold the Son of G.o.d, more beauteous than thousands of angels, takes her in His arms as if He were proud of her and presents her to G.o.d the Father, in that perfection of sanct.i.ty with which He had dowered her. And the Father took such delight in this soul thus presented by His only son, that, as if unable longer to restrain Himself, He gave her, and the Holy Ghost gave her also, the sanct.i.ty attributed to each by His own Sanctus--and thus she remained endowed with the plenary fullness of the blessing of Sanct.i.ty, bestowed on her by Omnipotence, by Wisdom, and by Love." Revelations de Sainte Gertrude, Paris, 1898, i. 44, 186.

Take Saint Teresa, for example, one of the ablest women, in many respects, of whose life we have the record. She had a powerful intellect of the practical order. She wrote admirable descriptive psychology, possessed a will equal to any emergency, great talent for politics and business, a buoyant disposition, and a first-rate literary style. She was tenaciously aspiring, and put her whole life at the service of her religious ideals. Yet so paltry were these, according to our present way of thinking, that (although I know that others have been moved differently) I confess that my only feeling in reading her has been pity that so much vitality of soul should have found such poor employment.

In spite of the sufferings which she endured, there is a curious flavor of superficiality about her genius. A Birmingham anthropologist, Dr.

Jordan, has divided the human race into two types, whom he calls "shrews" and "nonshrews" respectively.[206] The shrew-type is defined as possessing an "active unimpa.s.sioned temperament." In other words, shrews are the "motors," rather than the "sensories,"[207] and their expressions are as a rule more energetic than the feelings which appear to prompt them. Saint Teresa, paradoxical as such a judgment may sound, was a typical shrew, in this sense of the term. The bustle of her style, as well as of her life, proves it. Not only must she receive unheard-of personal favors and spiritual graces from her Saviour, but she must immediately write about them and exploiter them professionally, and use her expertness to give instruction to those less privileged. Her voluble egotism; her sense, not of radical bad being, as the really contrite have it, but of her "faults" and "imperfections" in the plural; her stereotyped humility and return upon herself, as covered with "confusion" at each new manifestation of G.o.d's singular partiality for a person so unworthy, are typical of shrewdom: a paramountly feeling nature would be objectively lost in grat.i.tude, and silent. She had some public instincts, it is true; she hated the Lutherans, and longed for the church's triumph over them; but in the main her idea of religion seems to have been that of an endless amatory flirtation--if one may say so without irreverence-- between the devotee and the deity; and apart from helping younger nuns to go in this direction by the inspiration of her example and instruction, there is absolutely no human use in her, or sign of any general human interest.

Yet the spirit of her age, far from rebuking her, exalted her as superhuman.