The steps of life: further essays on happiness — Story, Setting & Ideas

which the guardians Sin and Sorrow stand.

II. “COMFORT YE MY PEOPLE”

II. “COMFORT YE MY PEOPLE”

Many who are distressed over the manifold evils of our time (but do not themselves have to suffer any too keenly under them) comfort themselves and others in the end with a verse from one of the hymns of Paul Gerhardt:

“_The upper hand God holdeth, and maketh all things well._”

I do not know whether the poet put so strong a stress upon the words “all things” as we are wont to do, but thus much I certainly do know, that Christianity shows scant favor to an optimism of this sort; all things will not be well in the end in spite of human folly and baseness; but, until the consummation of all things human, good and evil, justice and injustice, will continue to exist side by side as Jesus, in the parable of the wheat and the tares, has clearly said once for all.

No, the idealism of Christianity is something quite other than a shallow optimism; it is much rather a strong faith that everything genuinely good, however slight compared to the tremendous power and might of the forces arrayed against it, never can be crushed by them, but ever maintains itself victorious against its foes. That is the comfort to be given its followers, a comfort that will take from them the fear of losing poise in the midst of the merciless actualities of daily experience; and that is the real meaning of many a Bible word too often explained in the sense of striving after earthly power and splendor; and that, too, is the meaning of some of the finest and most familiar hymns from the fighting days of the Reformation, such as that hymn of Luther, “A mighty fortress is our God, a bulwark never-failing.”

On the other hand, the power of what Christianity calls “the world” is very great, and all the elements that make up that power, from the lofty pretension of some distinguished atheistic philosophy all the way down to the basest instinct of the most brutal selfishness, form an extremely close alliance. And the human heart, now overdaring, now overtimid, is so uncertain that even into the life of those who work most effectively for the good, come hours when they despair, not of their task only, but even of their whole manner of thinking, a despair that once and again God must dispel with a “Be not afraid, but speak.”

If we look upon life from God’s standpoint, instead of our own as we had rather do, we see it is not a matter of purely and simply making his people happy. No, first of all they are to be made fearless, for all right living is a life of battling, not of unruffled peace; but of battling without fear, of warring in a good cause and under sure guidance with that heroism which is the highest of all human qualities and the best of all earthly joys.

This is that never-ending conflict between good and evil which every single human being must fight out in his own life, although the final issue is reached only at the end of all things and in a manner to us unknown. “On the advance post of a man’s individual experience the question is the same as in the great battle of the hosts, namely this: whether a faith that is anchored in God is not the highest of moral forces, able to overcome the ever-present power of evil, especially the fundamental sin of self-seeking; for if the victory is gained at the advance post, it may be gained all along the line.” Perhaps this is truer than we know, or ever experience on earth. That there is no higher power in the world than comes from association with God, every single human life must by trial discover. But for that very reason such association must be sought of one’s own free will, and of one’s own free will always cling to; and that makes the problem of life.

In order to gain, in this warfare, a spirit of joy quite different from the moroseness and half-despair of many Christians, the means closest at hand is this: to try to battle, not according to our own ideas, but, as in military service, punctiliously as commanded. Such means, however, is external; there is an inner basis for the right spirit of joy, without which that joy can not be enduring, and that inner basis is the abiding of God in the heart. When all opposition to God disappears, then appears the real joy of living and the great consolation he gives on earth. This peace with God, which in time may even grow, as it were, into an enduring and genuine friendship, the human soul must experience, else it shall not know what inward happiness is. And outward happiness is only the easy sequence of the inward; God gladly does nothing but good to men as soon as he finds it possible.

Here, also, lies the real cause of the philosophical atheism that makes up the religion of many excellent people, who suppose they can not think otherwise, though they would gladly like to. A man’s simple logic will tell him that it is not consistent to say one believes in God, and yet not allow God to dwell in him and rule him absolutely; and it is a noble trait of many doubters that they do not dare to serve God with mere phrases, but they see that if once he should be taken up into the account of life, he would be a “consuming fire” for much that exists in their lives, for much that they would be obliged to give up, but do not want to give up. Faith is a matter, not of the reason, but of the human will; and the difficulty lies in just this resolution to serve God, with all its consequences--a resolution the man himself must make, for no divine mercy can wholly take its place.

The principal things a man must surrender, if God is to be able to dwell in him, are pleasure, riches, glory, and reliance upon men. On the other hand, when this renunciation has once been made, more and more there disappear within him, of themselves, fear, anger, unrest, and the tormenting feeling of weakness, all of them the sure inheritance and distinguishing mark of the godless. This is the road, and they who think they can squeeze around this sharp corner with a few philosophical considerations, or with an occasional cry of “Lord, Lord,” will likely be the most deceived at last.

Fear is perhaps the most distressing, the most unworthy, yet the most unavoidable of all human feelings; for life is a battle, and the fear that naturally arises in the presence of battle no man can banish; he can but subdue it by uplifting his point of view. Whether this can be done through the ancient Stoic or the modern Kantian philosophy, we will leave to one side; I have no intention of making any one dissatisfied with these paths. But I do wish to say that there is a surer and shorter path, requiring less education and strength of character, and open, not merely to an aristocracy of philosophical culture, but to every one. If this had not been so, if Christianity had not lifted the poor and the humble up out of the dust, a “gentry morality” would long ago have come into exclusive mastery in the world, as it was in a fair way of doing at the time Christianity was born.

In our day there are two common conceptions of Christianity, both of them overpassing the mark: one of them makes of it a sentimental lamblike bliss that finds its pleasurable sensations solely “in Christ”; the other considers it a fearful vale of tears, an unending succession of trials and sorrows. But Christianity is not so; its path is really much easier than any other; for it not only demands, it also creates, brave people--brave people who, free from complaining, free from overmuch seeking of even rightful pleasures, free from any cowardly flight from the world, in the very midst of the world hold up unshaken the banner of righteousness and never despair of its victory.

This is the spirit that we most need to-day; and this is the sure mark of a genuine Christian. If we will, we can be wholly without fear, not only before the forces of nature, which all stand in God’s higher power, but also before the cares of daily life, and before men, who may do nothing hostile without God’s permission. Firmly to trust in God in all he does or allows, even if one is ill, or troubled, or almost in despair of any good outcome of a matter, that it is to serve God; and in comparison with this, all your other church “services” possess a distinctly subordinate worth. And so Luther, too, himself endowed with this bravery in high degree, says thus: “The reason knows no means of making the heart contented and trustful, in those times of need when all the good things the world can give shall fail. But when Christ comes, the outward adversities, indeed, he lets remain, but the personality he strengthens; he makes the weak heart unterrified, and the trembling heart he makes bold; and he turns the restless conscience into one that is peaceful and still. And, therefore, such a man is comforted, courageous, and joyous in those very matters in which all the world else stands terrified; that is, in death, in terror for sin, and in all the times of need when the world can no longer help with its good things and its consolations. Then there will be a real and lasting peace, ever enduring and invincible so long as the heart shall hold to Christ.”

Then add to this that God is faithful and lets no one be tried beyond his strength; yes, even before the greatest of physical and moral dangers he often holds his hands over our eyes, so that we see them only when past.

To be sure, all this is inconceivable to those who have not themselves experienced in evil days that even in misfortune’s blackest hour a calm, bright, yes, even blithe spirit can yet abide deep within the heart inclined to God; and men of such experience, therefore, often endure incredible things, and then, at the slightest gleam of the sun, quickly again lift themselves up anew, bodily and spiritually strengthened from within; while other men are submerged in the waters.

It can not be denied, however, that we learn a right courage only by degrees and in days of sorrow; and it is generally only through such days that we attain to the right conception of life and grow into a larger mould. So true is this that perhaps no human being of any real worth has ever yet gone through life without many sorrows, sorrows that the Scriptures often and quite rightly compare to a refining fire that can be made thoroughly hot only when there is much precious metal present; but then it brings all the gold within a man to light. He who is not willing to suffer renounces the greatest gifts of God, and rests satisfied with smaller things, needlessly: for even in the greatest trouble he has no need to fear; so long as he does fear, there is still within him something wrong that must out.

With fear, anger also disappears; and anger in most cases is only fear in disguise. The angry are not courageous, they are afraid; you may nearly always count upon that with entire certainty. For example, the restless zealots and agitators who think their mission is to save Christianity from its death-bed through the might of their zeal and hate--such “wrathful saints” are but a kindred variety with those timid, sweetish people who are forever accommodating themselves to things, particularly to things that are grand and aristocratic; for the demeanor of both these classes springs from the one same source, their fear.

But what most distresses men, often even those who are well advanced on the road of the Christian life, is the feeling of a constantly recurring weakness such as we know from the epistles of the bravest of all the apostles, and such as each one of us indeed knows from his own experience; with this almost universal singularity, that such spells of weakness are often wont to come on when quite unlooked for, and sometimes just after the best days of the inner life; and then they can bow down the soul to a genuine despair.

As to this, the first thing to say, for the comfort of those thus bowed down, is that whatever is strong and powerful in the world always bears within it I know not what of rough and undivine. This we may ourselves observe in the case of men of exuberant force; involuntarily, we never have, concerning them, the feeling that they especially please God. Christianity, we may be sure, is in no way planned upon the model of such giants and demi-gods.

Besides, it is not hard to perceive the educative purpose in this feeling of weakness. Pride and its sister vanity can be torn out, root and branch, only after a long-unbroken succession of hard buffetings has issued in a deep and lasting humility. Through this purgatory, from end to end, the proud and the vain must pass at some time in their lives, if anything is to be made of them. For “though the Lord be high, yet hath he respect unto the lowly; but the proud he knoweth afar off;” to the proud he assuredly never comes nigh. If, then, this sense of weakness is concerned with spiritual growth itself, there is surely no reason that we should be disheartened. Rather, it is a consolation, in such inner doubts over the weakness of our faith, that when the Galatians had slipped back into an unspiritual and petty conception of religion, the Apostle Paul could, nevertheless, assure them, “Ye are all the children of God by faith in Christ Jesus.” So long as one’s faith has not entirely ceased, this time of weakness is only a transient phase, and often bears more fruit than more resplendent days do. And finally, the weakness may actually become a source of strength; the feeling of one’s own power, flattering as it may be to one’s pride, is rather a hindrance than a furtherance in the path of true inner progress, and the most courageous men are not they who have the greatest confidence in themselves, but they who have sure recourse to a power that far transcends all powers.

When once this inward courage finds place in a well-tried man, then an unassailable peace and joy, as the Scriptures promise, enter into the soul till now often tossed by the waves of anguish and at times indeed entirely bereft of hope. But henceforth it “shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places.”

A good life, quite purged of dross, is surely the highest of all things attainable; yet, to those who are “comforted,” it is just this that springs from an existence full, indeed, of ever-changing joys and sorrows, but where no joy estranges one from God and no sorrow any longer breeds impatience, for both joy and sorrow are received from the same hand, as are the sunshine and the rain; and thankfully, for both are inseparable elements in life. And their lives henceforth bear blessing to others.

But, as far as compatible with the true well-being of a man guided by God, his outward happiness also is far higher, and stands upon a surer basis than is possible in any other conception of life. Yes, for such a man all things again and again work together for good, even when he has suffered seeming failure.

Such are the asseverations of the Bible; and are we to think that they were meant only for the human beings of an age long vanished? Or may we also apply them to our own use still to-day? Surely we may, if the God of that day is still the God of this; and that is but a matter of test.

And we may hope it will, more commonly than hitherto, be put to the test again, when all other attempts to regain a calm contentment and a cheerful, healthy spirit of labor have suffered wreck, and when a nervous humanity longs for real tranquillity again, and craves some better bulwark against the increasing weariness of existence than a merely materialistic conception of life affords. Then will religion--and without any external compelling Authority, which can never again in any manner be reëstablished--then will religion regain anew its place in the life of the nations; whereas, now, it has often become nothing but a pleasant play upon the feelings of leisurely or (in a worldly sense) happy people, while to such as really need it to deliver them in distress and sorrow, it is, through prejudice, closed.

Many of these latter, however, and perhaps at no very distant day, will come to these old water-springs, now all but choked with rubbish; though such an idea is far enough from their thoughts as yet. But, wheresoever they may have tried, nowhere else can they still their thirst for a tranquil philosophy of life. For what the old chronicler said of Israel is true to-day: “The days will arise when there shall be no true God, no law, and no priest to show the way; and in those times there shall be no peace to him that goes out, nor to him that comes in; for there will be great vexations upon all the inhabitants of the earth; nation will break nation, and city city, and God will vex them with all adversity.”

But as for you, you who find yourself upon the sure path of salvation and peace, “be comforted, be strong, let not your hands be slack: for your work shall be rewarded.”

III. ON THE KNOWLEDGE OF MEN

III. ON THE KNOWLEDGE OF MEN

Perhaps no one has ever seriously doubted that the ability to know and to pass an accurate judgment on men closely concerns our practical life; but whether a knowledge of human nature brings much happiness is a question on which opinions have always differed. While some declare that we really love men only so long as we do not know them, others (like the duke in Goethe’s “Tasso”) believe that it is only so long as we do not know men that we stand in fear of them; yet Goethe himself seems partly to retreat from this conception in another expression of his, where he says that while nothing is more interesting, indeed, than to learn to know men, yet one must take care not to know oneself.

For our part, we believe at the outset that all knowledge of human nature, even one’s own, can be but superficial, and that the real depths of the soul, and especially the limits of its possibilities for good and evil, God alone can fully know. But besides this, strange as it may sound at first, the knowledge of men rests upon a basis of pessimism joined with a considerable degree of love for human kind. If any one looks upon humanity as something great and superior (not so much in promise as in actual performance), he will, if he have some measure of wisdom, find himself in the end disillusioned by his life experiences. On the other hand, it is just as much a matter of experience, with those who have known mankind most perfectly, that they (Christ himself at the head) have always been friends to humanity; for though they do not look upon man as quite free and nobly born, yet they believe him destined to freedom and nobility of life. This gives them their power to love him, in spite of his faults; yes, we may go so far as to say, on account of his faults, just for the reason that love, in this world at least, feels within it an impelling necessity to pity, to save, to do good.