FOOTNOTES:[50]As, for example, that God is an omniscient mind. This is the last vestige of that barbaric theology which regarded God as a vigorous but uncertain old gentleman with a beard and an inordinate lust for praise and propitiation. The modern idea is, indeed, scarcely more reasonable than the one it has replaced. A mind thinks, and feels, and wills; it passes from phase to phase; thinking and willing are a succession of mental states which follow and replace one another. But omniscience is a complete knowledge, not only of the present state, but of all past and future states, and, since it is all there at any moment, it cannot conceivably pass from phase to phase, it is stagnant, infinite, and eternal. An omniscient mind is as impossible, therefore, as an omnipresent moving body. God is outside our mental scope; only by faith can we attain Him; our most lucid moments serve only to render clearer His inaccessibility to our intelligence. We stand a little way up in a scale of existences that may, indeed, point towards Him, but can never bring Him to our scope. As the fulness of the conscious mental existence of a man stands to the subconscious activities of an amœba or of a visceral ganglion cell, so our reason forces us to admit other possible mental existences may stand to us. But such an existence, inconceivably great as it would be to us, would be scarcely nearer that transcendental God in whom the serious men of the future will, as a class, believe.[51]It is an interesting byway from our main thesis to speculate on the spiritual pathology of the functionless wealthy, the half-educated independent women of the middle class, and the people of the Abyss. While the segregating new middle class, whose religious and moral development forms our main interest, is developing its spacious and confident Theism, there will, I imagine, be a steady decay in the various Protestant congregations. They have played a noble part in the history of the world, their spirit will live for ever, but their formulæ and organization wax old like a garment. Their moral austerity—that touch of contempt for the unsubstantial æsthetic, which has always distinguished Protestantism—is naturally repellent to the irresponsible rich and to artistic people of the weaker type, and the face of Protestantism has ever been firm even to hardness against the self-indulgent, the idler, and the prolific, useless poor. The rich as a class and the people of the Abyss, so far as they move towards any existing religious body, will be attracted by the moral kindliness, the picturesque organization and venerable tradition of the Roman Catholic Church. We are only in the very beginning of a great Roman Catholic revival. The diversified countryside of the coming time will show many a splendid cathedral, many an elaborate monastic palace, towering amidst the abounding colleges and technical schools. Along the moving platforms of the urban centre, and athwart the shining advertisements that will adorn them, will go the ceremonial procession, all glorious with banners and censer-bearers, and the meek blue-shaven priests and barefooted, rope-girdled, holy men. And the artful politician of the coming days, until the broom of the New Republic sweep him up, will arrange the miraculous planks of his platform always with an eye upon the priest. Within the ample sheltering arms of the Mother Church many eccentric cults will develop. The curious may study the works of M. Huysmans to learn of the mystical propitiation of God, Who made heaven and earth, by the bedsores of hysterical girls. The future as I see it swarms with Durtals and Sister Teresas; countless ecstatic nuns, holding their Maker as it werein deliciæ, will shelter from the world in simple but costly refuges of refined austerity. Where miracles are needed, miracles will occur.Except for a few queer people, nourished on "Maria Monk" and suchlike anti-papal pornography, I doubt if there will be any Protestants left among the irresponsible rich. Those who do not follow the main current will probably take up with weird science-denouncing sects of the faith-healing type, or with such pseudo-scientific gibberish as Theosophy. Mrs. Piper (in an inelegant attitude and with only the whites of her eyes showing) has restored the waning faith of Professor James in human immortality, and I do not see why that lady should stick at one dogma amidst the present quite insatiable demand for creeds. Shintoism and either a cleaned or, more probably, a scented Obi, might in vigorous hands be pushed to a very considerable success in the coming years; and I do not see any absolute impossibility in the idea of an after-dinner witch-smelling in Park Lane with a witchdoctor dressed in feathers. It might be made amazingly picturesque. People would attend it with an air of intellectual liberality, not, of course, believing in it absolutely, but admitting "there must be Something in it." That Something in it! "The fool hath said in his heart, there is no God," and after that he is ready to do anything with his mind and soul. It is by faith we disbelieve.And, of course, there will be much outspoken Atheism and Anti-religion of the type of the Parisian Devil-Worship imbecilities. Young men of means will determine to be "wicked." They will do silly things that will strike them as being indecent and blasphemous and dreadful—black masses and suchlike nonsense—and then they will get scared. The sort of thing it will be to shock orthodox maiden aunts and make Olympus ring with laughter. A taking sort of nonsense already loose, I find, among very young men is to say, "Understand, I am non-moral." Two thoroughly respectable young gentlemen coming from quite different circles have recently introduced their souls to me in this same formula. Both, I rejoice to remark, are married, both are steady and industrious young men, trustworthy in word and contract, dressed in accordance with current conceptions, and behaving with perfect decorum. One, no doubt for sinister ends, aspires to better the world through a Socialistic propaganda. That is all. But in a tight corner some day that silly little formula may just suffice to trip up one or other of these men. To many of the irresponsible rich, however, that little "Understand, I am non-moral" may prove of priceless worth.[52]VideMr. Archdall Read's excellent and suggestive book, "The Present Evolution of Man."
[50]As, for example, that God is an omniscient mind. This is the last vestige of that barbaric theology which regarded God as a vigorous but uncertain old gentleman with a beard and an inordinate lust for praise and propitiation. The modern idea is, indeed, scarcely more reasonable than the one it has replaced. A mind thinks, and feels, and wills; it passes from phase to phase; thinking and willing are a succession of mental states which follow and replace one another. But omniscience is a complete knowledge, not only of the present state, but of all past and future states, and, since it is all there at any moment, it cannot conceivably pass from phase to phase, it is stagnant, infinite, and eternal. An omniscient mind is as impossible, therefore, as an omnipresent moving body. God is outside our mental scope; only by faith can we attain Him; our most lucid moments serve only to render clearer His inaccessibility to our intelligence. We stand a little way up in a scale of existences that may, indeed, point towards Him, but can never bring Him to our scope. As the fulness of the conscious mental existence of a man stands to the subconscious activities of an amœba or of a visceral ganglion cell, so our reason forces us to admit other possible mental existences may stand to us. But such an existence, inconceivably great as it would be to us, would be scarcely nearer that transcendental God in whom the serious men of the future will, as a class, believe.
[50]As, for example, that God is an omniscient mind. This is the last vestige of that barbaric theology which regarded God as a vigorous but uncertain old gentleman with a beard and an inordinate lust for praise and propitiation. The modern idea is, indeed, scarcely more reasonable than the one it has replaced. A mind thinks, and feels, and wills; it passes from phase to phase; thinking and willing are a succession of mental states which follow and replace one another. But omniscience is a complete knowledge, not only of the present state, but of all past and future states, and, since it is all there at any moment, it cannot conceivably pass from phase to phase, it is stagnant, infinite, and eternal. An omniscient mind is as impossible, therefore, as an omnipresent moving body. God is outside our mental scope; only by faith can we attain Him; our most lucid moments serve only to render clearer His inaccessibility to our intelligence. We stand a little way up in a scale of existences that may, indeed, point towards Him, but can never bring Him to our scope. As the fulness of the conscious mental existence of a man stands to the subconscious activities of an amœba or of a visceral ganglion cell, so our reason forces us to admit other possible mental existences may stand to us. But such an existence, inconceivably great as it would be to us, would be scarcely nearer that transcendental God in whom the serious men of the future will, as a class, believe.
[51]It is an interesting byway from our main thesis to speculate on the spiritual pathology of the functionless wealthy, the half-educated independent women of the middle class, and the people of the Abyss. While the segregating new middle class, whose religious and moral development forms our main interest, is developing its spacious and confident Theism, there will, I imagine, be a steady decay in the various Protestant congregations. They have played a noble part in the history of the world, their spirit will live for ever, but their formulæ and organization wax old like a garment. Their moral austerity—that touch of contempt for the unsubstantial æsthetic, which has always distinguished Protestantism—is naturally repellent to the irresponsible rich and to artistic people of the weaker type, and the face of Protestantism has ever been firm even to hardness against the self-indulgent, the idler, and the prolific, useless poor. The rich as a class and the people of the Abyss, so far as they move towards any existing religious body, will be attracted by the moral kindliness, the picturesque organization and venerable tradition of the Roman Catholic Church. We are only in the very beginning of a great Roman Catholic revival. The diversified countryside of the coming time will show many a splendid cathedral, many an elaborate monastic palace, towering amidst the abounding colleges and technical schools. Along the moving platforms of the urban centre, and athwart the shining advertisements that will adorn them, will go the ceremonial procession, all glorious with banners and censer-bearers, and the meek blue-shaven priests and barefooted, rope-girdled, holy men. And the artful politician of the coming days, until the broom of the New Republic sweep him up, will arrange the miraculous planks of his platform always with an eye upon the priest. Within the ample sheltering arms of the Mother Church many eccentric cults will develop. The curious may study the works of M. Huysmans to learn of the mystical propitiation of God, Who made heaven and earth, by the bedsores of hysterical girls. The future as I see it swarms with Durtals and Sister Teresas; countless ecstatic nuns, holding their Maker as it werein deliciæ, will shelter from the world in simple but costly refuges of refined austerity. Where miracles are needed, miracles will occur.Except for a few queer people, nourished on "Maria Monk" and suchlike anti-papal pornography, I doubt if there will be any Protestants left among the irresponsible rich. Those who do not follow the main current will probably take up with weird science-denouncing sects of the faith-healing type, or with such pseudo-scientific gibberish as Theosophy. Mrs. Piper (in an inelegant attitude and with only the whites of her eyes showing) has restored the waning faith of Professor James in human immortality, and I do not see why that lady should stick at one dogma amidst the present quite insatiable demand for creeds. Shintoism and either a cleaned or, more probably, a scented Obi, might in vigorous hands be pushed to a very considerable success in the coming years; and I do not see any absolute impossibility in the idea of an after-dinner witch-smelling in Park Lane with a witchdoctor dressed in feathers. It might be made amazingly picturesque. People would attend it with an air of intellectual liberality, not, of course, believing in it absolutely, but admitting "there must be Something in it." That Something in it! "The fool hath said in his heart, there is no God," and after that he is ready to do anything with his mind and soul. It is by faith we disbelieve.And, of course, there will be much outspoken Atheism and Anti-religion of the type of the Parisian Devil-Worship imbecilities. Young men of means will determine to be "wicked." They will do silly things that will strike them as being indecent and blasphemous and dreadful—black masses and suchlike nonsense—and then they will get scared. The sort of thing it will be to shock orthodox maiden aunts and make Olympus ring with laughter. A taking sort of nonsense already loose, I find, among very young men is to say, "Understand, I am non-moral." Two thoroughly respectable young gentlemen coming from quite different circles have recently introduced their souls to me in this same formula. Both, I rejoice to remark, are married, both are steady and industrious young men, trustworthy in word and contract, dressed in accordance with current conceptions, and behaving with perfect decorum. One, no doubt for sinister ends, aspires to better the world through a Socialistic propaganda. That is all. But in a tight corner some day that silly little formula may just suffice to trip up one or other of these men. To many of the irresponsible rich, however, that little "Understand, I am non-moral" may prove of priceless worth.
[51]It is an interesting byway from our main thesis to speculate on the spiritual pathology of the functionless wealthy, the half-educated independent women of the middle class, and the people of the Abyss. While the segregating new middle class, whose religious and moral development forms our main interest, is developing its spacious and confident Theism, there will, I imagine, be a steady decay in the various Protestant congregations. They have played a noble part in the history of the world, their spirit will live for ever, but their formulæ and organization wax old like a garment. Their moral austerity—that touch of contempt for the unsubstantial æsthetic, which has always distinguished Protestantism—is naturally repellent to the irresponsible rich and to artistic people of the weaker type, and the face of Protestantism has ever been firm even to hardness against the self-indulgent, the idler, and the prolific, useless poor. The rich as a class and the people of the Abyss, so far as they move towards any existing religious body, will be attracted by the moral kindliness, the picturesque organization and venerable tradition of the Roman Catholic Church. We are only in the very beginning of a great Roman Catholic revival. The diversified countryside of the coming time will show many a splendid cathedral, many an elaborate monastic palace, towering amidst the abounding colleges and technical schools. Along the moving platforms of the urban centre, and athwart the shining advertisements that will adorn them, will go the ceremonial procession, all glorious with banners and censer-bearers, and the meek blue-shaven priests and barefooted, rope-girdled, holy men. And the artful politician of the coming days, until the broom of the New Republic sweep him up, will arrange the miraculous planks of his platform always with an eye upon the priest. Within the ample sheltering arms of the Mother Church many eccentric cults will develop. The curious may study the works of M. Huysmans to learn of the mystical propitiation of God, Who made heaven and earth, by the bedsores of hysterical girls. The future as I see it swarms with Durtals and Sister Teresas; countless ecstatic nuns, holding their Maker as it werein deliciæ, will shelter from the world in simple but costly refuges of refined austerity. Where miracles are needed, miracles will occur.
Except for a few queer people, nourished on "Maria Monk" and suchlike anti-papal pornography, I doubt if there will be any Protestants left among the irresponsible rich. Those who do not follow the main current will probably take up with weird science-denouncing sects of the faith-healing type, or with such pseudo-scientific gibberish as Theosophy. Mrs. Piper (in an inelegant attitude and with only the whites of her eyes showing) has restored the waning faith of Professor James in human immortality, and I do not see why that lady should stick at one dogma amidst the present quite insatiable demand for creeds. Shintoism and either a cleaned or, more probably, a scented Obi, might in vigorous hands be pushed to a very considerable success in the coming years; and I do not see any absolute impossibility in the idea of an after-dinner witch-smelling in Park Lane with a witchdoctor dressed in feathers. It might be made amazingly picturesque. People would attend it with an air of intellectual liberality, not, of course, believing in it absolutely, but admitting "there must be Something in it." That Something in it! "The fool hath said in his heart, there is no God," and after that he is ready to do anything with his mind and soul. It is by faith we disbelieve.
And, of course, there will be much outspoken Atheism and Anti-religion of the type of the Parisian Devil-Worship imbecilities. Young men of means will determine to be "wicked." They will do silly things that will strike them as being indecent and blasphemous and dreadful—black masses and suchlike nonsense—and then they will get scared. The sort of thing it will be to shock orthodox maiden aunts and make Olympus ring with laughter. A taking sort of nonsense already loose, I find, among very young men is to say, "Understand, I am non-moral." Two thoroughly respectable young gentlemen coming from quite different circles have recently introduced their souls to me in this same formula. Both, I rejoice to remark, are married, both are steady and industrious young men, trustworthy in word and contract, dressed in accordance with current conceptions, and behaving with perfect decorum. One, no doubt for sinister ends, aspires to better the world through a Socialistic propaganda. That is all. But in a tight corner some day that silly little formula may just suffice to trip up one or other of these men. To many of the irresponsible rich, however, that little "Understand, I am non-moral" may prove of priceless worth.
[52]VideMr. Archdall Read's excellent and suggestive book, "The Present Evolution of Man."
[52]VideMr. Archdall Read's excellent and suggestive book, "The Present Evolution of Man."
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On p. 238, lines 11 and 12, for 'The Text Book of Psychology,'read'The Principles of Psychology'.