An Essay in Aid of a Grammar of Assent. John Henry Newman

could follow upon any multitude of mere notions which they unanimously held. And even when that assent is not the result of concurrent causes, if such a case is possible, but has one single origin, as the study of Scripture, careful teaching, or a religious temper, still its presence argues a special history, and a personal formation, which an abstraction does not. For an abstraction can be made at will, and may be the work of a moment; but the moral experiences which perpetuate themselves in images, must be sought after in order to be found, and encouraged and cultivated in order to be appropriated.

      I have now said all that occurs to me on the subject of Real Assents, perhaps not without some risk of subtlety and minuteness. They are sometimes called beliefs, convictions, certitudes; and, as given to moral objects, [pg 088] they are perhaps as rare as they are powerful. Till we have them, in spite of a full apprehension and assent in the field of notions, we have no intellectual moorings, and are at the mercy of impulses, fancies, and wandering lights, whether as regards personal conduct, social and political action, or religion. These beliefs, be they true or false in the particular case, form the mind out of which they grow, and impart to it a seriousness and manliness which inspires in other minds a confidence in its views, and is one secret of persuasiveness and influence in the public stage of the world. They create, as the case may be, heroes and saints, great leaders, statesmen, preachers, and reformers, the pioneers of discovery in science, visionaries, fanatics, knight-errants, demagogues, and adventurers. They have given to the world men of one idea, of immense energy, of adamantine will, of revolutionary power. They kindle sympathies between man and man, and knit together the innumerable units which constitute a race and a nation. They become the principle of its political existence; they impart to it homogeneity of thought and fellowship of purpose. They have given form to the medieval theocracy and to the Mahometan superstition; they are now the life both of “Holy Russia,” and of that freedom of speech and action which is the special boast of Englishmen.

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§ 3. Notional and Real Assents Contrasted.

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      It appears from what has been said, that, though Real Assent is not intrinsically operative, it accidentally and indirectly affects practice. It is in itself an intellectual act, of which the object is presented to it by the imagination; and though the pure intellect does not lead to action, nor the imagination either, yet the imagination has the means, which pure intellect has not, of stimulating those powers of the mind from which action proceeds. Real Assent then, or Belief, as it may be called, viewed in itself, that is, simply as Assent, does not lead to action; but the images in which it lives, representing as they do the concrete, have the power of the concrete upon the affections and passions, and by means of these indirectly become operative. Still this practical influence is not invariable, nor to be relied on; for given images may have no tendency to affect given minds, or to excite them to action. Thus, a philosopher or a poet may vividly realize the brilliant rewards of military genius or of eloquence, without wishing either to be a commander or an orator. However, on the whole, broadly contrasting Belief with Notional Assent and with Inference, we shall not, with this explanation, [pg 090] be very wrong in pronouncing that acts of Notional Assent and of Inference do not affect our conduct, and acts of Belief, that is, of Real Assent, do (not necessarily, but do) affect it.

      I have scarcely spoken of Inference since my Introductory Chapter, though I intend, before I conclude, to consider it fully; but I have said enough to admit of my introducing it here in contrast with Real Assent or Belief, and that contrast is necessary in order to complete what I have been saying about the latter. Let me then, for the sake of the latter, be allowed here to say, that, while Assent, or Belief, presupposes some apprehension of the things believed, Inference requires no apprehension of the things inferred; that in consequence, Inference is necessarily concerned with surfaces and aspects; that it begins with itself, and ends with itself; that it does not reach as far as facts; that it is employed upon formulas; that, as far as it takes real objects of whatever kind into account, such as motives and actions, character and conduct, art, science, taste, morals, religion, it deals with them, not as they are, but simply in its own line, as materials of argument or inquiry, that they are to it nothing more than major and minor premisses and conclusions. Belief, on the other hand, being concerned with things concrete, not abstract, which variously excite the mind from their moral and imaginative properties, has for its object, not only directly what is true, but inclusively what is beautiful, useful, admirable, heroic; objects which kindle devotion, rouse the passions, and attach the affections; and thus it leads the way to actions of every kind, to the establishment [pg 091] of principles, and the formation of character, and is thus again intimately connected with what is individual and personal.

      I insisted on this marked distinction between Beliefs on the one hand, and Notional Assents and Inferences on the other, many years ago in words which it will be to my purpose to use now.2 I quote them, because, over and above their appositeness in this place, they present the doctrine on which I have been insisting, from a second point of view, and with a freshness and force which I cannot now command, and, moreover, (though they are my own, nevertheless, from the length of time which has elapsed since their publication,) almost with the cogency of an independent testimony.

      They occur in a protest which I had occasion to write in February, 1841, against a dangerous doctrine maintained, as I considered, by two very eminent men of that day, now no more—Lord Brougham and Sir Robert Peel. That doctrine was to the effect that the claims of religion could be secured and sustained in the mass of men, and in particular in the lower classes of society, by acquaintance with literature and physical science, and through the instrumentality of Mechanics' Institutes and Reading Rooms, to the serious disparagement, as it seemed to me, of direct Christian instruction. In the course of my remarks is found the passage which I shall here quote, and which, with whatever differences in terminology, and hardihood of assertion, befitting the [pg 092] circumstances of its publication, nay, as far as words go, inaccuracy of theological statement, suitably illustrates the subject here under discussion. It runs thus:—

      “People say to me, that it is but a dream to suppose that Christianity should regain the organic power in human society which once it possessed. I cannot help that; I never said it could. I am not a politician; I am proposing no measures, but exposing a fallacy and resisting a pretence. Let Benthamism reign, if men have no aspirations; but do not tell them to be romantic and then solace them with ‘glory:’ do not attempt by philosophy what once was done by religion. The ascendency of faith may be impracticable, but the reign of knowledge is incomprehensible. The problem for statesmen of this age is how to educate the masses, and literature and science cannot give the solution.

      “Science gives us the grounds or premisses from which religious truths are to be enforced; but it does not set about inferring them, much less does it reach the inference—that is not its province. It brings before us phenomena, and it leaves us, if we will, to call them works of design, wisdom, or benevolence; and further still, if we will, to proceed to confess an Intelligent Creator. We have to take its facts, and to give them a meaning, and to draw our own conclusions from them. First comes knowledge, then a view, then reasoning, and then belief. This is why science has so little of a religious tendency; deductions have no power of persuasion. The heart is commonly reached, not through the reason, but through the imagination, by means of direct impressions, by the testimony of facts and events, [pg 093] by history, by description. Persons influence us, voices melt us, looks subdue us, deeds inflame us. Many a man will live and die upon a dogma: no man will be a martyr for a conclusion. A conclusion is but an opinion; it is not a thing which is, but which we are ‘quite sure about;’ and it has often been observed, that we never say we are sure and certain without implying that we doubt. To say that a thing must be, is to admit that it may not be. No one, I say, will die for his own calculations: he dies for realities. This is why a literary religion is so little to be depended upon; it looks well in fair weather; but its doctrines are opinions, and, when called to suffer for them, it slips them between its folios, or burns them at its hearth. And this again is the secret of the distrust and raillery with which moralists have been so commonly visited. They say and do not. Why? Because