The Religious Sentiment. Daniel G. (Daniel Garrison) Brinton

thought itself, still less being; that they hold good to thought as known to man’s reason, but perchance not to thought in other intelligences; and, therefore, that even if through the dialectical development of thought a consistent idea of the universe were framed, that is, one wherein every fact was referred to its appropriate law, still would remain the inquiry, Is this the last and absolute truth?

      The principal points in these objections are that abstract thought does not postulate being; and that possibly all intelligence is not one in kind. To the former objection the most satisfactory, reply has been offered by Professor J. F. Ferrier. He has shown that the conception of object, even ideal object, implies the conception of self in the subject; and upon this proposition which has been fully recognized even by those who differ from him widely, he grounds the existence of Supreme Thought as a logical unity. Those who would pursue this branch of the subject further, I would refer to his singularly able work.19

      The latter consideration will come up in a later chapter. If it be shown that all possible intelligence proceeds on the same laws as that of man, and that the essence of this is activity, permanence, or truth – synonymous terms – then the limitation of time ceases, and existence not in time but without regard to time, is a necessary consequence. Knowledge through intellection can alone reach a truth independent of time; that through sensation is always relative, true for the time only. The former cannot be expressed without the implication of the conceptions of the universal and the eternal as “dominant among the subjects of thought with which Logic is concerned;”20 and hence the relation which the intellect bears to the absolute is a real and positive one.

THE EMOTIONAL ELEMENTS OF THE RELIGIOUS SENTIMENTSUMMARY

      The Religious Sentiment is made up of emotions and thoughts. The emotions are historically first and most prominent. Of all concerned, Fear is the most obvious. Hope is its correlate. Both suppose Experience, and a desire to repeat or avoid it. Hence a Wish is the source of both emotions, and the proximate element of religion. The significance of desire as the postulate of development. The influence of fear and hope. The conditions which encourage them.

      The success of desire fails to gratify the religious sentiment. The alternative left is eternal repose, or else action, unending yet which aims at nothing beyond. The latter is reached through Love. The result of love is continuance. Illustrations of this. Sexual love and the venereal sense in religions. The hermaphrodite gods. The virgin mother. Mohammed was the first to proclaim a deity above sex. The conversion of sexual and religious emotion exemplified from insane delusions. The element of fascination. The love of God. Other emotional elements in religions.

      The religious wish defined to be one whose fruition depends upon unknown power. To be religious, one must desire and be ignorant. The unknown power is of religious interest only in so far as it is believed to be in relation to men’s desires. In what sense ignorance is the mother of devotion.

      CHAPTER II

      THE EMOTIONAL ELEMENTS OF THE RELIGIOUS SENTIMENT

      The discussion in the last chapter illustrated how closely pain and pleasure, truth and error, and thought and its laws have been related to the forms of religions, and their dogmatic expressions. The character of the relatively and absolutely true was touched upon, and the latter, it was indicated, if attainable at all by human intelligence, must be found in the formal laws of that intelligence, those which constitute its nature and essence, and in the conclusions which such a premise forces upon the reason. The necessity of this preliminary inquiry arose from the fact that every historical religion claims the monopoly of the absolutely true, and such claims can be tested only when we have decided as to whether there is such truth, and if there is, where it is to be sought. Moreover, as religions arise from some mental demand, the different manifestations of mind, – sensation, emotion and intellect – must be recognized and understood.

      Passing now to a particular description of the Religious Sentiment, it may roughly be defined to be the feeling which prompts to thoughts or acts of worship. It is, as I have said, a complex product, made up of emotions and ideas, developing with the growth of mind, wide-reaching in its maturity, but meagre enough at the start. We need not expect to find in its simplest phases that insight and tender feeling which we attribute to the developed religious character. “The scent of the blossom is not in the bulb.” Its early and ruder forms, however, will best teach the mental elements which are at its root.

      The problem is, to find out why the primitive man figured to himself any gods at all; what necessity of his nature or his condition led him so universally to assume their existence, and seek their aid or their mercy? The conditions of the solution are, that it hold good everywhere and at all times; that it enable us to trace in every creed and cult the same sentiments which first impelled man to seek a god and adore him. Why is it that now and in remotest history, here and in the uttermost regions, there is and always has been this that we call religion? There must be some common reason, some universal peculiarity in man’s mental formation which prompts, which forces him, him alone of animals, and him without exception, to this discourse and observance of religion. What this is, it is my present purpose to try to find out.

      In speaking of the development of mind through organism, it was seen that the emotions precede the reason in point of time. This is daily confirmed by observation. The child is vastly more emotional than the man, the savage than his civilized neighbor. Castren, the Russian traveller, describes the Tartars and Lapps as a most nervous folk. When one shocks them with a sudden noise, they almost fall into convulsions. Among the North American Indians, falsely called a phlegmatic race, nervous diseases are epidemic to an almost unparalleled extent. Intense thought, on the other hand, as I have before said, tends to lessen and annul the emotions. Intellectual self-consciousness is adverse to them.

      But religion, we are everywhere told, is largely a matter of the emotions. The pulpit constantly resounds with appeals to the feelings, and not unfrequently with warnings against the intellect. “I acknowledge myself,” says the pious non-juror, William Law, “a declared enemy to the use of reason in religion;” and he often repeats his condemnation of “the labor-learned professors of far-fetched book-riches.”21 As the eye is the organ of sight, says one whose thoughts on such matters equal in depth those of Pascal, so the heart is the organ of religion.22 In popular physiology, the heart is the seat of the emotions as the brain is that of intellect. It is appropriate, therefore, that we commence our analysis of the religious sentiment with the emotions which form such a prominent part of it.

      Now, whether we take the experience of an individual or the history of a tribe, whether we have recourse to the opinions of religious teachers or irreligious philosophers, we find them nigh unanimous that the emotion which is the prime motor of religious thought is fear. I need not depend upon the well-known line of Petronius Arbiter

      Primus in orbe deos fecit timor;

      , for there is plenty of less heterodox authority. The worthy Bishop Hall says, “Seldom doth God seize upon the heart without a vehement concussion going before. There must be some blustering and flashes of the law. We cannot be too awful in our fear.”23 Bunyan, in his beautiful allegory of the religious life, lets Christian exclaim: “Had even Obstinate himself felt what I have felt of the terrors of the yet unseen, he would not thus lightly have given us the back.” The very word for God in the Semitic tongues means “fear;”24 Jacob swore to Laban, “by Him whom Isaac feared;” and Moses warned his people that “God is come, that his fear may be before your faces.” To venerate is from a Sanscrit root (sêv), to be afraid of.

      But it is needless to amass more evidence on this point. Few will question that fear is the most prominent emotion at the awakening of the religious sentiments. Let us rather proceed to inquire more minutely what fear is.

      I remarked in the previous chapter that “the emotions fall naturally into a dual classification, in which the one involves pleasurable or elevating, the other painful or depressing conditions.”

19

The Institutes of Metaphysic, 2d Ed. See also Bain, The Emotions and the Will, the closing note.

20

Boole, Laws of Thought, p. 401.

21

Address to the Clergy, pp. 42, 43, 67, 106, etc.

22

E. von Hardenberg [Novalis], Werke, s. 364.

23

Treatises Devotional and Practical, p. 188. London, 1836.

24

In Aramaic dachla means either a god or fear. The Arabic Allah and the Hebrew Eloah are by some traced to a common root, signifying to tremble, to show fear, though the more usual derivation is from one meaning to be strong.