HIS BOOK OF WISDOM

Dominion, Volume 9, Issue 2718, 13 March 1916, Page 6

HIS BOOK OF WISDOM

WAR THEOLOGY OF k STUDENT IN ARMS. (From the "Spectator.") Indications arc not wanting that tho present crisis may evolve teachers of a new kinti in tho ranks of tho clergy and Trflo professors. Many clergy havo enlisted Tn non-combatant corps, and must there have gained a much deeper sense of tho needs of ordinary _ men titan they ever acquired in the University, tlie" clergy school, and tho parish. Some of the younger dons have also plunged into life, and they may be expected to produce literature of a new type when they roturn to their studies. Perhaps we shall see again something analogous to the old books of wisdom: shrewd commentaries on life couched in short, pithy sontenccs. If so, they win be refreshing reading after tho turgid inconclusivenoss of most modern theology. In this article will bo found what may prove tho first fruits of tho crisis. It is, in its way, a little book of wisdom. . Tho writer, though not yofc entirely emancipated from tho traditions of his typo seems, nevertheless, to be feeling after greater clearness of expression and more definite views. Here is a short history of how ho came to write it. He wished to bo a clergyman; but ho rejected the advice of his elders, and lost himself in the mists of modem theology. There ho wandered contentedly for some years, until one day he discovered that his nation had gono to war ill what ho conceived to bo. a righteous cause. To the astonishment of his friends, ho immediately camo out of tho cloud, and announced his intention of taking part. in the struggle. Being of gentle birth, he was urged to apply for a commission; but, laughingly dubbing himself "a mere dreamer," he preferred the humbler lot of a private soldier. What follows is taken from his notebook. In it ho jotted down from time to tuno wh'ai Tie considered tho chief truths winch his study and his experience of life had impressed upon his mind. Thero is no conscious connection between tho various groups; but the dates give ono a clue wiiicli ennbles oim to see how oaclt group is connectedjvith a particular phase of his cxpenence, and to trace tho development of his mind due lo tlie reaction of these suecessivo phases. Thus .Tune, 1914, sees, him preoccupied with abstract problems, frying' to mark his tracks as he wanders Through tlie mists. _ August sees him turning from his mind to his conscionco, and nerving himself to decisive action. In September lie \vas~atready becoming ail empirical rather than an abstract philosopher. In October and December the barrack-room had compelled him to try to define the place of religion in practical'life. In February, 1915, he is contrasting religion with theology, to the disadvantage of- the latter. In May and June death is teaching him the supremo truths. But let his words toll their own story:— "June 20, 1014.—D0 not think to 'get to the bottom of things'most likely they have not got one. "Agnosticism is a fact: it is tho starting-point of the man who has realised that to study Infinity requires Eternity. < "Only he who has faiied to perceive tho immensity of the universe and tho insignificance of man will daro to say 'I know': ignorance is always dogmatic. "Where knowledge is exact it is merely descriptive: it tolls the how, hut not tlie why, of a process. , "Agnosticism is no excuse for idleness: because we cannot know all, it does not follow that we should remain wholly ignorant." "Aflgust 5, 1914. —Knowledge is not a right end in itself: the aim of the philosopher must not he to know, but to be somewhat. "The philosopher who is a bad citizen has studied in vain. "Tho law said: Thou shalt not kill': the Gospel says: 'Thou shalt not hate. 1 it is possible to kill without hatred. "The' Gospel says: 'Love your enemies.' That means: 'Try to make them your friends.' It may be necessary to kick one's enemy in order to malio friendship possible. A nation may be in tho same predicament, and be forced to 'fight in order to make friendship possible." "August 10, 1914.—Rank in itself is one of the. false gods which it is tho business of religion and philosophy to dothrone. "Outward rank deserves outward respect: genuine respect is only accorded to real usefulness. "Rank is only valued by the wise when, iii offers opportunity for greateiusefulness. "To know one's limitations is a mark of wisdom: to rest content with them merits contempt. _ ' "There is no dishonour in a humble lot—unless one is shirking the responsibilities of one more exalted. "The wise man will tako the lowest room; but only the shirker will refuse to go up higher. "To' fear a change in one's manner of life is to be tho slave of habit: freeflom is a chief object both of religioß and philosophy. , "Here are two contemptible fellows: a philosopher without courage, and a Christian, without fauh." "September 1, 1914.—The interest of life lies largely in its contrasts: if a man finds life dull it s probably because he has lacked the courage to widen'his environment. "To have a wide experience is to inherit the earth: with a narrow horizon a man cannot bo a sound thinker.; "Experience is the raw material of the philosopher: the wider his experience, whether personal or lyorrowed, the more sure the' basis of his philoso-' pliy." "October 15, 1914.—Man is the creature of heredity and circumstance: he is only the master of his fate in so far as lie can select his environment. "Sordid surroundings make man a brute: friendship makes him human: religion begins to make him divine. "Religion means being aware of God as a factor in one's environment: perfect religion is perceiving the true relative importance of God and the rest. "Some men are brutes: most are human : very few begin to be divine." "December 5, 11)14.—Almost all men are slaves: they are mastered by foolish ambitions, vile appetites, jealousies, prejudices, the conventions and opinions of other men. These things obsess them, so that they cannot see anything in its right perspective. "For most men tho world is centred in self, which is misery: to have one's world centred in God is tho peace that passeth understanding. "This is liberty: to know that God alone matters." "February 2, 1915.—Optimism is tho condition of successful effort: belief in Gpd is the only rational basis of optimism. "To offer a sound basis for optimism, religion must take count of facts: the hardest fact is the existence of unmerited suffering. "Religion is feeling and aspiration: theology is the statement of its theoretical implications. "Religion is tested by experience: theology by logic and history. ' 'Christianity survives because tho Cross symbolises the problem of pain, and because its metaphysical implications havo never been finally- settled. "Christianity is a way, and not an explanation of life: it implies Power, and not dogma." ' : Mav 2-5, 1915. —In the hour of danger a man is proven: the boaster hides, the egotist trembles, only ho whose care is for honour and for others forgets to bo afraid. "It ia blessed to give: blessed is hB.

of wliom it is said that lio_ so loved giving that ho was glad to givo ins life. "Death is a great teacher: from linn men learn what are the tilings they really value.

'•Men live for eating and drinking, position and wraith: they die for honour and for friendship. "True religion is hotting one's lifo that there is a Woti.

"11l the hour of danger all good men are believers: they choose the spiritual, and rojeet the material. r Tiio death of a hero convinces all of eternal life: they arc unable to call it a. tragedy." "June 1, 1915. —I have seen with the eyes of God. I have seen the naked souls of men, stripped of circumstance. Hank and reputation, wealth and poverty, knowledge and ignorance, manners and uneouibness, these I saw not. I saw the naked souls of men. I saw who were slaves and who wero free: wiio wero beasts and who men: who wero contemptible and who honourable. I liavo seen with tho eyes of God. I have seen the vanity of tho temporal and tli'e glory of the eternal. I have cicspised comfort and honoured pain. I havo understood the victory of tho Cross. 0 Death, where is thy sting? 'Nunc dimittis, Domino.' . . ."