lectures11-13- 第6部分

when　it　is　hardly　capable　of　knowing　anything　else。〃　　T。　C。



Upham：　　The　Life　and　Religious　Experiences　of　Madame　de　la　Mothe



Guyon；　New　York；　1877；　vol。　i。　p。　260。







＇160＇　I　have　considerably　abridged　the　words　of　the　original；



which　is　given　in　Edwards's　Narrative　of　the　Revival　in　New



England。















The　annals　of　Catholic　saintship　abound　in　records　as　ecstatic　or



more　ecstatic　than　this。　　〃Often　the　assaults　of　the　divine



love；〃　it　is　said　of　the　Sister　Seraphique　de　la　Martiniere；



〃reduced　her　almost　to　the　point　of　death。　　She　used　tenderly　to



complain　of　this　to　God。　　'I　cannot　support　it；'　she　used　to　say。







'Bear　gently　with　my　weakness；　or　I　shall　expire　under　the



violence　of　your　love。'〃＇161＇







＇161＇　Bougaud：　　Hist。　de　la　Bienheureuse　Marguerite　Marie；　1894；



p。　125。















Let　me　pass　next　to　the　Charity　and　Brotherly　Love　which　are　a



usual　fruit　of　saintliness；　and　have　always　been　reckoned



essential　theological　virtues；　however　limited　may　have　been　the



kinds　of　service　which　the　particular　theology　enjoined。



Brotherly　love　would　follow　logically　from　the　assurance　of　God's



friendly　presence；　the　notion　of　our　brotherhood　as　men　being　an



immediate　inference　from　that　of　God's　fatherhood　of　us　all。　



When　Christ　utters　the　precepts：　　〃Love　your　enemies；　bless　them



that　curse　you；　do　good　to　them　that　hate　you；　and　pray　for　them



which　despitefully　use　you；　and　persecute　you；〃　he　gives　for　a



reason：　　〃That　ye　may　be　the　children　of　your　Father　which　is　in



heaven：　　for　he　maketh　his　sun　to　rise　on　the　evil　and　on　the



good；　and　sendeth　rain　on　the　just　and　on　the　unjust。〃　　One



might　therefore　be　tempted　to　explain　both　the　humility　as　to



one's　self　and　the　charity　towards　others　which　characterize



spiritual　excitement；　as　results　of　the　all…leveling　character　of



theistic　belief。　　But　these　affections　are　certainly　not　mere



derivatives　of　theism。　　We　find　them　in　Stoicism；　in　Hinduism；



and　in　Buddhism　in　the　highest　possible　degree。　They　HARMONIZE



with　paternal　theism　beautifully；　but　they　harmonize　with　all



reflection　whatever　upon　the　dependence　of　mankind　on　general



causes；　and　we　must；　I　think；　consider　them　not　subordinate　but



coordinate　parts　of　that　great　complex　excitement　in　the　study　of



which　we　are　engaged。　Religious　rapture；　moral　enthusiasm；



ontological　wonder；　cosmic　emotion；　are　all　unifying　states　of



mind；　in　which　the　sand　and　grit　of　the　selfhood　incline　to



disappear；　and　tenderness　to　rule。　　The　best　thing　is　to　describe



the　condition　integrally　as　a　characteristic　affection　to　which



our　nature　is　liable；　a　region　in　which　we　find　ourselves　at



home；　a　sea　in　which　we　swim；　but　not　to　pretend　to　explain　its



parts　by　deriving　them　too　cleverly　from　one　another。　　Like　love



or　fear；　the　faith…state　is　a　natural　psychic　complex；　and



carries　charity　with　it　by　organic　consequence。　　Jubilation　is　an



expansive　affection；　and　all　expansive　affections　are



self…forgetful　and　kindly　so　long　as　they　endure。







We　find　this　the　case　even　when　they　are　pathological　in　origin。　



In　his　instructive　work；　la　Tristesse　et　la　Joie；＇162＇　M。　Georges



Dumas　compares　together　the　melancholy　and　the　joyous　phase　of



circular　insanity；　and　shows　that；　while　selfishness



characterizes　the　one；　the　other　is　marked　by　altruistic



impulses。　　No　human　being　so　stingy　and　useless　as　was　Marie　in



her　melancholy　period！　　But　the　moment　the　happy　period　begins；



〃sympathy　and　kindness　become　her　characteristic　sentiments。　　She



displays　a　universal　goodwill；　not　only　of　intention；　but　in　act。



。　。　。　　She　becomes　solicitous　of　the　health　of　other　patients；



interested　in　getting　them　out；　desirous　to　procure　wool　to　knit



socks　for　some　of　them。　Never　since　she　has　been　under　my



observation　have　I　heard　her　in　her　joyous　period　utter　any　but



charitable　opinions。〃＇163＇　　And　later；　Dr。　Dumas　says　of　all　such



joyous　conditions　that　〃unselfish　sentiments　and　tender　emotions



are　the　only　affective　states　to　be　found　in　them。　　The　subject's



mind　is　closed　against　envy；　hatred；　and　vindictiveness；　and



wholly　transformed　into　benevolence；　indulgence；　and　mercy。〃＇164＇







＇162＇　Paris；　1900。







＇163＇　Page　130。







＇164＇　Page　167。















There　is　thus　an　organic　affinity　between　joyousness　and



tenderness；　and　their　companionship　in　the　saintly　life　need　in



no　way　occasion　surprise。　　Along　with　the　happiness；　this



increase　of　tenderness　is　often　noted　in　narratives　of



conversion。　〃I　began　to　work　for　others〃；〃I　had　more　tender



feeling　for　my　family　and　friends〃；〃I　spoke　at　once　to　a　person



with　whom　I　had　been　angry〃；〃I　felt　for　every　one；　and　loved　my



friends　better〃；〃I　felt　every　one　to　be　my　friend〃；these　are



so　many　expressions　from　the　records　collected　by　Professor



Starbuck。＇165＇







＇165＇　Op。　cit。；　p。　127。















〃When；〃　says　Mrs。　Edwards；　continuing　the　narrative　from　which　I



made　quotation　a　moment　ago；　〃I　arose　on　the　morning　of　the



Sabbath；　I　felt　a　love　to　all　mankind；　wholly　peculiar　in　its



strength　and　sweetness；　far　beyond　all　that　I　had　ever　felt



before。　　The　power　of　that　love　seemed　inexpressible。　　I　thought；



if　I　were　surrounded　by　enemies；　who　were　venting　their　malice



and　cruelty　upon　me；　in　tormenting　me；　it　would　still　be



impossible　that　I　should　cherish　any　feelings　towards　them　but



those　of　love；　and　pity；　and　ardent　desires　for　their　happiness。　



I　never　before　felt　so　far　from　a　disposition　to　judge　and



censure　others；　as　I　did　that　morning。　　I　realized　also；　in　an



unusual　and　very　lively　manner；　how　great　a　part　of　Christianity



lies　in　the　performance　of　our　social　and　relative　duties　to　one



another。　　The　same　joyful　sense　continued　throughout　the　daya



sweet　love　to　God　and　all　mankind。〃















Whatever　be　the　explanation　of　the　charity；　it　may　efface　all



usual　human　barriers。＇166＇







＇166＇　The　barrier　between　men　and　animals　also。　　We　read　of



Towianski；　an　eminent　Polish　patriot　and　mystic；　that　〃one　day



one　of　his　friends　met　him　in　the　rain；　caressing　a　big　dog　which



was　jumping　upon　him　and　covering　him　horribly　with　mud。　　On



being　asked　why　he　permitted　the　animal　thus　to　dirty　his



clothes；　Towianski　replied：　　'This　dog；　whom　I　am　now　meeting　for



the　first　time；　has　shown　a　great　fellow…feeling　for　me；　and　a



great　joy　in　my　recognition　and　acceptance　of　his　greetings。　



Were　I　to　drive　him　off；　I　should　wound　his　feelings　and　do　him　a



moral　injury。　　It　would　be　an　offense　not　only　to　him；　but　to　all



the　spirits　of　the　other　world　who　are　on　the　same　level　with



him。　　The　damage　which　he　does　to　my　coat　is　as　nothing　in



comparison　with　the　wrong　which　I　should　inflict　upon　him；　in



case　I　were　to　remain　indifferent　to　the　manifestations　of　his



friendship。　　We　ought；'　he　added；　'both　to　lighten　the　condition



of　animals；　whenever　we　can；　and　at　the　same　time　to　facilitate



in　ourselves　that　union　of　the　world　of　all　spirits；　which　the



sacrifice　of　Christ　has　made　possible。'〃　Andre　Towianski；



Traduction　de　l'Italien；　Turin；　1897　（privately　printed）。　　I　owe



my　knowledge　of　this　book　and　of　Towianski　to　my　friend　Professor



W。　Lutoslawski；　author　of　〃Plato's　Logic。〃















Here；　for　instance；　is　an　example　of　Christian　non…resistance



from　Richard　Weaver's　autobiography。　　Weaver　was　a　collier；　a



semi…professional　pugilist　in　his　younger　days；　who　became　a　much



beloved　evangelist。　　Fighting；　after　drinking；　seems　to　have　been



the　sin　to　which　he　originally　felt　his　flesh　most　perversely



inclined。　　After　his　first　conversion　he　had　a　backsliding；　which



consisted　in　pounding　a　man　who　had　insulted　a　girl。　　Feeling



that；　having　once　fallen；　he　might　as　well　be　hanged　for　a　sheep



as　for　a　lamb；　he　got　drunk　and　went　and　broke　the　jaw　of　another



man　who　had　lately　challenged　him　to　fight　and　taunted　him　with



cowardice　for　refusing　as　a　Christian　man；I　mention　these



incidents　to　show　how　genuine　a　change　of　heart　is　implied　in　the



later　conduct　which　he　describes　as　follows：







〃I　went　down　the　drift　and　found　the　boy　crying　because　a



fellow…workman　was　trying　to　take　the　wagon　from　him　by　force。　　I



said　to　him：







〃'Tom；　you　mustn't　take　that　wagon。'







〃He　swore　at　me；　and　called　me　a　Methodist　devil。　　I　told　him



that　God　did　not　tell　me　to　let