The Chief End of Man | Page 6

mediaeval religion in its culmination in the three figures of Dante, Francis of Assisi, and Thomas à Kempis. à Kempis shows religion fled from the active world with its strifes and temptations, sedulously cultivating a pure, devout, unworldly virtue; feeding on the contemplation of heavenly splendors and infernal horrors; self-centred and inglorious. The opposite type is Frances, a joyful prophet of glad tidings to the poor; ardent, sympathetic, heroic; touched with the beauty of nature and the appeal of the animal creation; exalting simplicity and poverty like an ancient philosopher; seeking the needy and sorrowful like Jesus of Nazareth; but with no spiritual originality like Jesus, no power to create a new religion; strong only to revive the best elements of the traditional faith, and to organize a society which erelong sank back to the general level of the church.
Dante is an embodiment of mediaeval belief in its most sublime and intense phase. He has much of the temper of the Hebrew psalmist, in his tremendous love and hate, his patriotism, his sorrow, his quest for the highest. This vast spiritual passion finds its expression and satisfaction in an invisible world, which promises in a future existence the supreme triumph and reign of a divine justice, wrath, and pity, and for which the visible world is but antechamber and probation. Dante shows the culmination of supernatural Christianity, but he has something further. The guide of his pilgrimage, the star of his hope, the inspiration of his life, is a woman,--loved with sublimation and tenderness, loved better after her death, and felt as the living link between the seen and unseen worlds. Thus at the heart of the old supernaturalism is the germ of a new conception, in which human love sanctified by death becomes the revealer.
In Dante we feel that the projection of human interest to an unseen and future world has reached its furthest limit. The mind of man must needs revert to some nearer home and sphere. And closely following Dante we see in England a group of figures who betoken the return. There is Chaucer, displaying the various energy and joy and humor of earthly life. There is Piers Plowman, showing the grim obverse of the medal, the hardship and woe of the poor. Wyclif insists on a personal religion, whose austere edge turns against ecclesiastical pretense and social wrong; and he applies reason so daringly that it cuts at the very centre of the church's dogma, in denying Transubstantiation. A little earlier we see Roger Bacon making a fresh beginning in the experimental philosophy which had been slighted for centuries. These four are the precursors respectively of the purely human view, as in Shakspere, of the elevation of the poor, of Protestantism, and of natural science.
As pagan mythology, Stoicism, and Judaism all were superseded by early Christianity, as that in turn was succeeded by mediaeval Catholicism, so another stage has brought us to the religion of to-day. The leading features of this last transition may be summarily sketched, we may then glance at certain groups of figures illustrating the advance in its successive periods, and so we shall come to the ideal of the present.
The religious transition of the last four centuries is in one aspect marked by the waning of authority and the growth of individual freedom; and in another aspect it is the substitution for a supernatural of a natural conception, or, we may say, in place of a divided and warring universe, a harmonious universe.
In this double progress toward individual liberty and toward a new way of thought, a conspicuous agency has been the advance of knowledge. Connected with the advance of knowledge has been an improvement of the actual conditions of human life. Meantime the ethical sense and the spiritual aspiration of mankind have asserted themselves, sometimes as slow-working, permanent forces, sometimes in revolutionary upheaval. With change both of material condition and of ways of thought, new forms of sentiment and aspiration have appeared,--a wider and tenderer humanity; a reverence for the order of nature and dependence upon the study of that order for human progress; a consciousness of the sublimity and beauty of nature as a divine revelation; a reliance upon the powers and intuitions of the human spirit as its only and sufficient guides; a rediscovery under natural and universal forms of the faith and hope which were once supposed inseparably bound up with ritual, dogma, and miracle, but which now when given freer wing find firmer support and loftier scope.
Along with these forces has gone the steady push of human nature for enjoyment, for ease, for power; the grasp of man for all he can get of whatever seems to him the highest good. There have been mutual injuries, degradations, retrogressions, such as darken all the pages of human