Natural Law in the Spiritual World by Henry Drummond (that summer book txt) 📕

is subject to similar conditions. It can only develop in presence of its environment. No matter what its possibilities may be, no matter what seeds of thought or virtue, what germs of genius or of art, lie latent in its breast, until the appropriate environment present itself the correspondence is denied, the development discouraged, the most splendid possibilities of life remain unrealized, and thought and virtue, genius and art, are dead. The true environment of the moral life is God. Here conscience wakes. Here kindles love. Duty here becomes heroic; and that righteousness begins to live which alone is to live forever. But if this Atmosphere is not, the dwarfed soul must perish for mere want of its native air. And its Death is a strictly natural Death. It is not an exceptional judgment upon Atheism. In the same circumstances, in the same averted relation to their environment, the poet, the musician, the artist, would alike perish to poetry, to music, and to art. Every environment is a cause. Its effect upon me is exactly proportionate to my correspondence with it. If I correspond with part of it, part of myself is influenced. If I correspond with more, more of myself is influenced; if with all, all is influenced. If I correspond with the world, I become worldly; if with God, I become Divine. As without correspondence of the scientific man with the natural environment there could be no Science and no action founded on the knowledge of Nature, so without communion with the spiritual Environment there can be no Religion. To refuse to cultivate the religious relation is to deny to the soul its highest right--the right to a further evolution.[64] We have already admitted that he who knows not God may not be a monster; we cannot say he will not be a dwarf. This precisely, and on perfectly natural principles, is what he must be. You can dwarf a soul just as you can dwarf a plant, by depriving it of a full environment. Such a soul for a time may have "a name to live." Its character may betray no sign of atrophy. But its very virtue somehow has the pallor of a flower that is grown in darkness, or as the herb which has never seen the sun, no fragrance breathes from its spirit. To morality, possibly, this organism offers the example of an irreproachable life; but to science it is an instance of arrested development; and to religion it presents the spectacle of a corpse--a living Death. With Ruskin, "I do not wonder at what men suffer, but I wonder often at what they lose."

FOOTNOTES:

[55] "Principles of Biology," vol. i, p. 74.

[56] _Ibid._

[57] Foster's "Physiology," p. 642.

[58] Op. cit., pp. 88, 89.

[59] "Natural Religion," p. 19.

[60] "Natural Religion," p. 20.

[61] Prof. Flint, "Theism," p. 805.

[62] Martineau. _Vide_ the whole Symposium on "The Influences upon Morality of a Decline in Religious Belief."--_Nineteenth Century_, vol. i. pp. 331, 531.

[63] Mueller: "Christian Doctrine of Sin." 2d Ed., vol i. p 131.

[64] It would not be difficult to show, were this the immediate subject, that it is not only a right but a duty to exercise the spiritual faculties, a duty demanded not by religion merely, but by science. Upon biological principles man owes his full development to himself, to nature, and to his fellow-men. Thus Mr. Herbert Spencer affirms, "The performance of every function is, in a sense, a moral obligation. It is usually thought that morality requires us only to restrain such vital activities as, in our present state, are often pushed to excess, or such as conflict with average welfare, special or general: but it also requires us to carry on these vital activities up to their normal limits. All the animal functions, in common with all the higher functions, have, as thus understood, their imperativeness."--"The Data of Ethics," 2d Ed., p. 76.


MORTIFICATION.


"If, by tying its main artery, we stop most of the blood going to a
limb, then, for as long as the limb performs its functions, those
parts which are called into play must be wasted faster than they are
repaired: whence eventual disablement. The relation between due
receipt of nutritive matters through its arteries, and due discharge
of its duties by the limb, is a part of the physical order. If
instead of cutting off the supply to a particular limb, we bleed the
patient largely, so drafting away the materials needed for repairing
not one limb but all limbs, and not limbs only but viscera, there
results both a muscular debility and an enfeeblement of the vital
functions. Here, again, cause and effect are necessarily related....
Pass now to those actions more commonly thought of as the occasions
for rules of conduct."--_Herbert Spencer._

"Mortify therefore your members which are upon earth."--_Paul._

"O Star-eyed Science! hast thou wandered there
To waft us home the message of despair?"--_Campbell._


The definition of Death which science has given us is this: _A falling out of correspondence with environment._ When, for example, a man loses the sight of his eyes, his correspondence with the environing world is curtailed. His life is limited in an important direction; he is less living than he was before. If, in addition, he loses the senses of touch and hearing, his correspondences are still further limited; he is therefore still further dead. And when all possible correspondences have ceased, when the nerves decline to respond to any stimulus, when the lungs close their gates against the air, when the heart refuses to correspond with the blood by so much as another beat, the insensate corpse is wholly and forever dead. The soul, in like manner, which has no correspondence with the spiritual environment is spiritually dead. It may be that it never possessed the spiritual eye or the spiritual ear, or a heart which throbbed in response to the love of God. If so, having never lived, it cannot be said to have died. But not to have these correspondences is to be in the state of Death. To the spiritual world, to the Divine Environment, it is dead--as a stone which has never lived is dead to the environment of the organic world.

Having already abundantly illustrated this use of the symbol Death, we may proceed to deal with another class of expressions where the same term is employed in an exactly opposite connection. It is a proof of the radical nature of religion that a word so extreme should have to be used again and again in Christian teaching, to define in different directions the true spiritual relations of mankind. Hitherto we have concerned ourselves with the condition of the natural man with regard to the spiritual world. We have now to speak of the relations of the spiritual man with regard to the natural world. Carrying with us the same essential principle--want of correspondence--underlying the meaning of Death, we shall find that the relation of the spiritual man to the natural world, or at least to part of it, is to be that of Death.

When the natural man becomes the spiritual man, the great change is described by Christ as a passing from Death unto Life. Before the transition occurred, the practical difficulty was this, how to get into correspondence with the new Environment? But no sooner is this correspondence established than the problem is reversed. The question now is, how to get out of correspondence with the old environment? The moment the new life is begun there comes a genuine anxiety to break with the old. For the former environment has now become embarrassing. It refuses its dismissal from consciousness. It competes doggedly with the new Environment for a share of the correspondences. And in a hundred ways the former traditions, the memories and passions of the past, the fixed associations and habits of the earlier life, now complicate the new relation. The complex and bewildered soul, in fact, finds itself in correspondence with two environments, each with urgent but yet incompatible claims. It is a dual soul living in a double world, a world whose inhabitants are deadly enemies, and engaged in perpetual civil-war.

The position of things is perplexing. It is clear that no man can attempt to live both lives. To walk both in the flesh and in the spirit is morally impossible. "No man," as Christ so often emphasized, "can serve two masters." And yet, as matter of fact, here is the new-born being in communication with both environments? With sin and purity, light and darkness, time and Eternity, God and Devil, the confused and undecided soul is now in correspondence. What is to be done in such an emergency? How can the New Life deliver itself from the still-persistent past?

A ready solution of the difficulty would be _to die_. Were one to die organically, to die and "go to heaven," all correspondence with the lower environment would be arrested at a stroke. For Physical Death of course simply means the final stoppage of all natural correspondences with this sinful world.

But this alternative, fortunately or unfortunately, is not open. The detention here of body and spirit for a given period is determined for us, and we are morally bound to accept the situation. We must look then for a further alternative.

Actual Death being denied us, we must ask ourselves if there is nothing else resembling it--no artificial relation, no imitation or semblance of Death which would serve our purpose. If we cannot yet die absolutely, surely the next best thing will be to find a temporary substitute. If we cannot die altogether, in short, the most we can do is to die as much as we can. And we now know this is open to us, and how. To die to any environment is to withdraw correspondence with it, to cut ourselves off, so far as possible, from all communication with it. So that the solution of the problem will simply be this, for the spiritual life to reverse continuously the processes of the natural life. The spiritual man having passed from Death unto Life, the natural man must next proceed to pass from Life unto Death. Having opened the new set of correspondences, he must deliberately close up the old. Regeneration in short must be accompanied by Degeneration.

Now it is no surprise to find that this is the process everywhere described and recommended by the founders of the Christian system. Their proposal to the natural man, or rather to the natural part of the spiritual man, with regard to a whole series of inimical relations, is precisely this. If he cannot really die, he must make an adequate approach to it by "reckoning himself dead." Seeing that, until the cycle of his organic life is complete he cannot die physically, he must meantime die morally, reckoning himself morally dead to that environment which, by competing for his correspondences, has now become an obstacle to his spiritual life.

The variety of ways in which the New Testament writers insist upon this somewhat extraordinary method is sufficiently remarkable. And although the idea involved is essentially the same throughout, it will clearly illustrate the nature of the act if we examine separately three different modes of expression employed in the later Scriptures in this connection. The methods by which the spiritual man is to withdraw himself from the old environment--or from that part of it which will directly hinder the spiritual life--are three in number:--

First, Suicide.
Second, Mortification.
Third, Limitation.

It will be found in practice that these different methods are adapted, respectively, to meet three