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[1] It is only partially true to say that concept follows upon percept. Their action is simultaneous more nearly than consecutive. Conceptualism as a complete system cannot perhaps stand but in its origin it was a healthy reaction against both nominalism and realism, as well as a mediator combining the good in both.
[2] Heb. xi:1.
[3] Von Hügel, The Mystical Element of Religion, vol. ii, p. 264.
[4] Mk. x:23.
[5] Mk. x:24, 25.
[6] Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ; μωρία γὰρ αὐτῷ ἐστι, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται. 1 Cor. ii, 14.
[7] “True priority and superiority lies, not with one of these constituents against the other, but with the total subjective—objective interaction or resultant, which is superior, and indeed gives their place and worth to, those interdependent parts.”—Von Hügel’s Mystical Element of Religion, vol. ii, p. 114.
[8] Tyrrell’s Christianity at the Cross Roads, p. 240.
[9] Quoted by Von Hügel, vol. ii, p. 18.
[10] Charlotte Perkins Stetson’s In this our World.
[11] The Mystical Element of Religion, vol. ii, pp. 57, 58.
[12] Royce’s The World and the Individual, First Series, p. 58.
[13] See Macfie’s Science, Matter and Immortality, an admirable volume on this entire topic.
[14] Darwin’s Autobiography.
[15] Sir Joseph Larmor in his Wilde Lecture (1908) quoted by Sir Oliver Lodge in Reason and Belief, p. 172.
[16] Reason and Belief, p. 181.
[17] The Mystical Element of Religion, vol. ii, p. 265.
The author quotes Kant—“we can be mediately conscious of an apprehension as to which we have no distinct consciousness.” “The field of our obscure apprehensions,—that is, apprehensions and impressions of which we are not directly conscious, although we can conclude without doubt that we have them—is immeasureable, whereas clear apprehensions constitute but a very few points within the complete extent of our mental life.”
[18] “Literature consists of those writings which interpret the meanings of nature and life in words of charm and power, touched with the personality of the author, in artistic forms of permanent interest.”—Van Dyke’s The Spirit of America, p. 242.
[19] “The wealthy class in Rome and all over Italy began to conform to that conventional code of propriety by which the rich seem always destined, in the progress of civilization, to become more and more enslaved, till finally they lost all feeling for what is serious and genuine in life. The new generation followed their example with alacrity, and preached the new conventions with a passionate vehemence which must have been highly exasperating to those of their seniors who were still attached to the simplicity of primitive manners. Amongst those who protested against this development there was, however, one prominent figure of the younger age, Marcus Porcius Cato, a man of rich and noble family, and a descendant of Cato the Censor. His puritan spirit revolted against the tyranny of fashion to which the golden youth of Rome wished to make him conform; he would walk in the streets without shoes or tunic, to accustom himself, as he said, only to blush at things which were shameful in themselves, and not merely by convention.”—Ferrero’s Greatness and Decline of Rome, vol. i, pp. 135, 136.
[20] Kipling’s If—.
[21] Doncaster’s Heredity in the Light of Recent Research (1910), p. 113 ff.
[22] Crashaw.
[23] A hypothesis receives passively our quest: God moves to meet us.
[24] Newman in his Dream of Gerontius endows the disembodied soul with perceptive powers analogous to those of the body, saying only the sense of sight. Thus:
The idea underlying the Beatific Vision is the complete apprehension of God by the complete man. Sight is chosen to denote this bliss because it is a princely co-ordinating sense, and our Lord spoke of the heritage of the pure in heart as being the vision of God, a heritage let it be noted, however, for now and not merely for hereafter. It seems reasonable to suppose that our powers of perception after death will be those mystic powers which we enjoy and use now, though then they will be rapidly developed as being our only perceptive powers.
This suggests the investigation in progress of psychic phenomena by scientific methods. The result may lead to an increase of our knowledge regarding the nature of such phenomena. But I do not see how, if communication with the departed be possible at all, we can expect to reach, and be reached by, them except through the Mystic Sense. The invocation of Saints seems to me more in line with what is probable than some of the experiments of the day. Disembodied spirits presumably approximate the nature of God and can approach or be approached only after a purely spiritual or mystical fashion, excepting in those rare psycho-physical instances which are themselves contingent upon a highly developed mystical character and experience.
[25] Progressive civilization may be said to have begun 8,000 B. C.
[26] Two things must be remembered in connection with the interpretation of Jno. xiv ff. In the first place, these chapters, bursting as they are with startling promises which the critic claims have not been made good, were addressed to a select and specially trained group of followers. For instance, Whatsoever ye shall ask in my name, that will I do, constitutes a promise that could not have been made to a heterogeneous crowd. It presupposes an understanding of the mind of Christ that keeps prayer within its appointed limits. A promise of this sort made to a St. John would be fulfilled, whereas it could not be fulfilled in the case of a man who thought that a prayer for the success of his lottery ticket, or the triumph of a competitive business scheme stained with dishonor, might be offered in the name of Jesus. In the second place, these chapters were written down and became accepted Scripture not less than three quarters of a century after they were spoken, by one who, in common with like-minded companions, had experienced the faithfulness of our Lord’s promises. These men knew them to be true, not merely because our Lord had said them, but also because Christian experience, had verified them. This is so of the entire Gospel record. That was remembered and recorded which Christian experience had verified.
[27] Similarly His advent into our human world made it Divine.
[28] Acts ix, 7; xxii, 9.
[29] The miracles of Moses before Pharaoh are illustrative of that which abounds in history—wonders hardening further an irreligious life.
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