Men, Women, and God Part 3

With regard to the working moral standard of society there is just this to be said, that if the Christian standard be the true one then our aim must be nothing less than a condition in which public opinion shall in all things endorse the latter. To-day the social standard is lax when the Christian one is strict, and cruel when the Christian is generous and forgiving. In saying this I am of course thinking of the _true_ Christian standard. There is a conventional Christian standard which is more cruel and unforgiving than society's standard. But it is really definitely unchristian. Further, society is radically insincere, forgiving what can be kept secret, condoning on account of moral skepticism much general laxity, and yet breaking out into a mock moral indignation before discovered vice.

We are all in great danger in this connection on account of the mysterious force of the herd instinct. We tend to accept what others think just because they think it. We live under the power of convention often without realizing how insincere and hollow convention may be.

Wherefore if we are ever to make progress it becomes nothing less than a duty to scrutinize current standards. They may be less than Christian, and if we are ever to make progress it can only come through an honest process of inquiry and revision.

_The Reasons for the Christian Standard_

To-day the spirit of inquiry and challenge is definitely demanding the reasons for the Christian standard itself. But I have no complaint to offer on that account. I believe only good can come from it in the end.

I believe the stored wisdom of the ages is embodied in that Christian standard, and that the more we know about s.e.x the more clearly do we perceive that that standard points the way, and the only way, to real happiness for men and women in social relations, and to the attainment of our highest life. But I freely acknowledge the right of the rising generation to demand the reasons for this standard. I propose, therefore, to try to state those reasons on the a.s.sumption that I am addressing honest and sincere minds who only want to know the truth. I can only work out the answer bit by bit.

To begin with, "Why is self-abuse wrong?" It comes under the head of incontinence, which the Bible and all serious moral teachers so firmly condemn. But why? Doctors are beginning to say that unless it is excessive it does no particular harm either to the brain or the body.

Its victims worry about it--But need they? Here at least the answer is easily found because it is supplied by those, and by all of those, who indulge in the practice. I have never met a man who did not despise himself for it. It invariably leaves a man out of conceit with himself.

I have heard men stoutly defending irregular relations with women, but I have never heard this practice defended, even though it is exceedingly common. Robust male sentiment is all against it. And the reason is that, because it is an attempt to satisfy s.e.xual craving in an abnormal way, it always leaves psychic disturbance behind it. It may relieve a physical tension, but it does nothing to satisfy the whole man. It leaves a bad taste in the mind. Both mind and spirit as well as the body enter into true s.e.xual experience. They have no place in this, and by reason of it the inner harmonies of a man's nature are inevitably jangled.

I have noticed, too, a further and very serious consequence of this habit. It plants deep in many men's minds, and especially in the minds of sensitive and intellectual men, an abhorrence for the s.e.xual side of themselves. Just because they have never achieved freedom from them, they hate and despise the pa.s.sions that overcome them. This often leads to very serious consequences when love enters into their lives. They want then to dissociate love from all its physical concomitants. They regard all things s.e.xual as impure. It may even come to them as a shock to find out that the women they love are capable of pa.s.sion, and they resent any bodily effects of their own love. And this may almost spell calamity unless psychological adjustment is achieved in time. For true marriage _must_ involve a clean and happy acceptance of the s.e.xual facts. A man must bring a clean mind to the whole of his common life with the woman he loves, and self-abuse is ultimately a serious evil just because it defiles the mind.

Then, secondly, why are wild oats evil things to sow? Why should we not endorse the shrug of the shoulders with which society treats them? I notice that even women lightly forgive them, and I believe they make a mistake. Forgiveness is indeed always a divine operation, but light forgiveness implies that nothing serious has happened. What then is so serious about licentiousness?

I must of necessity discriminate at this point. By wildness men often mean occasional intimacies into which they do not pretend to be led by love. About such experiences I suppose men would say that they amount merely to the satisfaction of a physical appet.i.te, and that after they are over a man may go his way as little affected as is a man who has satisfied his thirst.

But that is not the truth about them. The man in such cases suffers damage. He suffers it because he has attempted an impossibility. He has tried to separate the various parts of his being, and to satisfy his animal nature without any consideration for his mind and heart. But s.e.xual experience itself proves that that cannot be done. The s.e.xual instinct is intimately related to our whole beings, but especially to our affections. At the moment of s.e.xual intimacy a man at least pretends for the moment that he loves, and when he offers that pretence to someone whom in reality he despises and means to leave in an hour, he does violence to his whole nature. The soul of him insists all the time that this is a low business. His outraged mind and heart protest and produce an evil after-taste. No man likes to remember such events.

The best of him could not enter into them. He is left jangled and upset. All that makes such doings seem right at any time is that when it has reached a certain degree of intensity pa.s.sion seems to justify its own demands. That is the age-long illusion whereby evil deceives and betrays us. But till we have learnt to repudiate that suggestion we are not even on the way to succeed in this part of life. Often the men who defend such indulgences admit that they are gross, and then fall back upon the contention that a man _must_ be gross at times--that his nature demands it. It is a fairly serious slander to offer to our s.e.x. Fortunately there exist thousands of incarnate proofs that it is _only_ a slander. We all know that his s.e.xual nature sets the ordinary healthy man a very serious problem, and about that I have tried to speak with sympathy and charity in a later chapter. But the a.s.sertion that a man _must_ be gross is hard to hear with patience. It is one of the lies that savor of cowardice.

By "wildness," however, men sometimes mean temporary intimate relations between men and women to which they _are_ led by love, and such relations.h.i.+ps are at least very different in moral quality from the gross ones I have spoken of.

Why must they be condemned? My whole contention is that love and love alone makes physical intimacy pure and right. Why then cannot love sanctify pa.s.sionate relations.h.i.+ps outside marriage? Why should the union of true lovers be held to be impure before marriage and pure after it?

Let me answer the last query first. I do not think the union of true lovers apart from marriage is impure. I believe that such lovers make a very serious mistake--a mistake that may turn out to have been cruel. I believe that society is utterly right in condemning such unions, and that those who really understand will always refuse to enter on them.

But impure is not the word to apply to them. They are clean and beautiful compared to the bodily intimacies of those who marry without love. And yet I do not think that even emotionally they can ever be perfect. s.e.xual intimacy is not the perfect and sacramental thing which it is meant to be unless both parties come to it with free and untroubled minds, feeling that what they do is a right and happy thing.

But in the unions of unmarried persons there generally lurks some half-hidden sense of shame. Some part of the being of one or the other really endorses society's standards, and even love cannot dispel the shadows thus created.

And yet still that does not meet the challenge to show the _reason_ for society's standard. The reasons are really many. In the first place, if unmarried lovers take steps to prevent their intimacy from having its due fruit in a child, they are robbing their experience of its fine spontaneity, and introducing an element of calculation and caution into what should be a thing unbound. While, on the other hand, if they do not prevent the coming of a child they are, in the present state of society, doing a definite and cruel wrong to their own offspring. To love a child dearly and to know that by your own act you have handicapped it in life from the first must be a bitter experience indeed. I am well aware that law in regard to illegitimate children is unchristian. Even more is the att.i.tude of society to them unchristian.

But so long as things remain as they are, the parents of an illegitimate child do it a wrong. Further, even though law and custom should alter, it would still be true that a child without both its own parents is seriously handicapped in life. Which leads on to my next point; for, secondly, if two lovers really love, they want to give their whole selves to one another, including their whole futures. No man truly and loyally loves a woman who wants to keep open a loophole of escape from her. It would be well if women would always apply this test to the pa.s.sionate protestations of men. Real love is love without reserve. True s.e.xual intimacy in itself means taking each other for better or for worse, and when lovers unite themselves though still unwilling for such permanent unions, their love is not perfect. They are not really united by love. They are letting mere present desire carry them away. I hear of many men, and even of some women, who ask why they should not have many lovers if they have many friends. The answer is that no man gives his whole self to a friend, but that love, when it is real, does mean the giving of your whole self. And that, plainly, a man can only do to one woman and a woman to one man.

It is generally in defense of temporary unions that people question the necessity for marriage vows. But temporary unions cannot be ended happily. If they were entered on without love, they are gross things, as I have already said; and if they were the creation of real love, there is no happy way out of them. The two have been too close to one another to part without tearing apart--leaving ragged and it may be bleeding edges on their personalities. Then again, as I have tried to show already, love is only made perfect when it is allowed to issue in responsibilities and labors. Divorced from them it is a selfish thing.

There is a wild and lawless element in pa.s.sion, which is part of its glory. But that glory is only sweetened and justified for those who let their pa.s.sion carry them through the whole career of experience to which it summons them.

All this may be accepted as establis.h.i.+ng a case for permanent unions as the only legitimate things, but inasmuch as it claims that the demand for permanence lies in the very heart of love itself it may still be asked with some urgency, "Why introduce a marriage ceremony with public vows?" And here I must follow a somewhat different line of thought which may at first sight seem contradictory. In spite of all that I have said, I believe that even ardent lovers are all the better for being bound, because of the wayward element of inconstancy in human nature. Thousands of married persons have never once been conscious of their vows. They have never come near thinking, "We must hold together because we promised," or "We must make the best of things because we are tied together." Thousands have never for a moment wanted to change their condition. But with others it is not so. No men or women are always at their best. Though they may have had moments on the heights when they gladly took each other for better or for worse, there will come other moods when the finer notes of love will not sound in their ears. There will come to all but a few couples hours when they will be irritated and annoyed with one another. And if they were free to do so, they might fling away from each other and so miss after all the best that was to be. For the best is not to be found in those early days when pa.s.sion flames and dominates, but rather in those later days when two personalities have at last become really fitted to each other and when the daily round of labor is illumined by the lamp of love. And therefore, being what we are, it is a good thing for our own sakes that we should be bound.

Even though the bonds should actually mean pain, it is still good that they should be allowed to bind, though it be only for the sake of the children. Pa.s.sionate lovers do not think of children, but society must needs put their claims before all others. Probably the historical reason why society came to insist on monogamy and to condemn all irregular unions lay in the fact that it is the inalienable right of a child to be brought up by a father and a mother, and that no society can be strong and finely ordered unless its foundations are laid in family life, wherein men and women co-operate to give the rising generation every possible chance.

I a.s.sume that I am addressing honest minds that wish to handle the issues of life sincerely and wisely, and to them I am sure it must be worth pointing out that it can never be right for individuals to order their lives on principles which could not be given a universal application. I can well understand a pa.s.sionate couple being quite sure that they will hold to one another throughout life, though they be in no way legally tied. I can imagine that many such couples would resent as a profanity the mere suggestion that they could ever want to part. But imagine what society would become if legal ties were abolished. You and your man or woman may be quite sure that you would never part, but you know that thousands would. Couples would set out on the joint life with little thought, and allow the first painful misunderstanding to part them. Many men would shake off their obligations almost as soon as they found they were becoming heavy. Both men and women would pa.s.s from one temporary union to another, mutilating their better natures in the process. Thousands of women would be left in helpless loneliness. Tens of thousands of children would go uncared for and neglected. The picture becomes more horrible the more carefully you look into its details. And as you look you begin to see the real value of our moral standard. It is not an instance of the fussiness of Mrs. Grundy. It is not an instance of slave morality imposed upon free people. It is not one of the arbitrary dicta of a tyrannical Church. It is rather the embodiment of the wisdom learnt through ages of varied and often tragic experience. It is an attempt to conserve for each rising generation the possibility of the best in the field of s.e.xual experience. It does point out the way of happy, healthy, and complete life.

I have left to the end a thought about the marriage ceremony which will only appeal to some, but which I feel ought to have a place in this chapter. Many fine and sensitive lovers shrink from the publicity of ordinary weddings. Their love is to them so sacred and so personal a thing that they do not want to make any parade of themselves before a great gathering of relations and friends. Well! I know of no binding reason why such sensitive couples should call in the relations and friends. Those relations and friends like to rejoice with those who rejoice, because of a very human and kindly interest. And many couples, and especially many brides, greatly enjoy their friends on their marriage day. If, however, a couple prefer a private wedding that is their affair. But about the place and value of a religious ceremony I do want to add a word. If a man and a woman realize that their love is a sacred thing, I believe they will find they actually want to make the great step into final intimacy in the presence of G.o.d, and to stop for a moment ere they go up into that mysterious country to ask His blessing and guidance. I have said that at a certain point love itself demands intimacy, and that it is an entirely natural thing for us to desire it. But none the less it _is_ a momentous hour in the life of any couple when they pa.s.s behind the last barriers and enter on a sacramental oneness of body. It is a wonderful hour--the hour of all others when the romance of life is most splendid. But just because it is that, and because the issues of that hour are so far-reaching, what could be more seemly than that they should pause for a moment on the threshold and ask the Giver of all love to bless and guide them!

To kneel first together before Him, and then to pa.s.s on--to acknowledge His goodness as the author of love, and then to go up on to love's high places, what could be more just to the real facts! I know not with what solemnities those who do _not_ believe in G.o.d are going to dignify that hour in life, but to all young men and women who _do_ believe in G.o.d, I would like to say with all possible urgency: Be sure you do not take that great step until you can ask G.o.d's blessing on the taking of it.

Be sure you pause a while to be quiet before Him ere you allow your love to have its final sway over you.

NOTE.--It will be said at once at this point by some, "That means the law is wrong in allowing the remarriage of divorced persons, because in that case there is a definite contradiction between the legal and the Christian standards."

I have deliberately excluded a discussion of the problem of divorce from this book because I am concerned with the unalterable truths about s.e.x rather than with the social question of how best unhappy situations arising from sin can be remedied.

But at this point I must say a word. I conceive the Christian position to be "Marriage cannot be broken without sin." And that position the law endorses. It requires proof that in fact a marriage has been broken by sin, before it will sever the legal bonds.

I cannot, however, believe it to be a Christian interest to maintain the mock appearance of a marriage when (if ever) all moral content has disappeared from it. Christianity calls for an unlimited forgiveness.

But when forgiveness and patience have failed and either husband or wife has found another connection or has even ceased to have any vital relation to his or her partner in marriage, then I feel that that marriage is morally dead. And dead things should be buried if possible.

There remains the question of remarriage.

If the law allows this and if Christianity says "There is a higher way to which G.o.d calls you," I do not think there is here an indefensible contradiction. It is a case of a higher and a lower way.

The law says "I will not compel you to remain unmarried." Christianity says "I will not compel you at all, but I call you in love's name."

That is exactly the situation we must accept in connection with many of Christ's precepts. Giving alms. Loving enemies. Refusing to judge.

Refusing to swear, etc., etc. These are all clear Christian duties. But law cannot deal with them. All this seems to me quite plain. In common honesty, however, I must confess that it is not clear to me that the spirit of Christ does forbid the remarriage of a divorced person in all cases. Christian marriage always has love in it. It is not always there in actual marriage. We must think the whole matter out afresh in terms of love before we can understand the Christian way. Some things the world calls marriages are not really marriages at all to the Christian mind.

CHAPTER VI

A MAN'S STRUGGLE

A great many men are secretly ashamed of the very fact that they have to struggle with temptation in the matter of purity. In an inner chamber of their lives they contend with impure thoughts and impure suggestions, but they try to keep the doors of that chamber shut, and would blush if others knew what goes on there. Yet all healthy and normal men are so tempted. Those who seem to have escaped have generally taken the course of repressing the whole s.e.xual side of their natures, and of shutting their eyes to the s.e.xual facts of life, which is not a wise course. And so, firstly, in view of the task of facing temptation it would be well for us all to realize that temptation itself is not sin. We may expose ourselves to quite unnecessary temptation. We may play with fire. We may be fools, if we will. But some element of temptation is part of our normal lot in life, and we need not blush about it. To the average young man it can truly be said, "There hath no temptation taken you but such as is common to man." In this respect we are all brothers in arms, and I believe the first step towards victory lies in an honest facing of the fact. Let us admit that we are tempted and get openly to the business of understanding how temptation can be conquered.

Let me attempt first of all to clear away certain mischievous delusions about the subject. It is actually believed in many quarters, and half believed in many more, that continence is bad for a man. It is only "natural," men often say, for an adult man to satisfy his desires, and if he does not he suffers in health. It is a point on which we must let the doctors speak, even although plenty of individual men could testify from experience that the idea is nonsense. And what do the doctors say!

Sir Dyce Ductworth, Sir James Paget, Sir Andrew Clark, Sir Clifford Allb.u.t.t, and scores of others have all expressed themselves with the clearest emphasis. Sir James Paget, for instance, says, "Chast.i.ty or purity of life does no harm to mind or body. Its discipline is excellent. Marriage can safely be waited for." Further, in the n.o.ble little book on "s.e.x" by Thomson and Geddes, I find this sentence: "Fere, a leading authority on s.e.x pathology and hygiene, denies categorically that a man is ever hurt by continence, and affirms that he is always the stronger." What probably is true is that if a man lives in thought an impure life, and submits himself to exciting suggestions and imaginations, the secretions of his body will be increased, so that he may become subject to very severe strain. And that, if continued, may work nervous damage. But this only means that a continent life requires thought and proper direction. There _need be_ no evil effects from continence. We must be quite clear about this point, for so long as we toy in mind with the suggestion that there is any natural necessity for incontinence, we are fatally weakened for our struggle. It is a man's glory to be master of himself, and to maintain his virginity through the years before marriage. And he may quite well achieve it, if he will but go the right way about it. No doubt the struggle is much harder for some than for others. No doubt there are reasons in plenty for charity to those who fail. But there is no real reason why any man should not hope and expect to succeed, and a right expectation is the very foundation of success.

Then, secondly, a man would do well to realize one simple physiological truth about his body. That body naturally and regularly secretes s.e.m.e.n.

But it is not necessary that that s.e.m.e.n should be discharged by s.e.xual activity. On the contrary, a large part of it can be reabsorbed by the body and used up in mental and physical activities to the great benefit of the body and the enrichment of life. That is why the ancients taught that Diana is the natural born enemy of Venus. The man who takes plenty of regular exercise employs his vital forces in a way that lessens the strain of his moral conflict. And though it is true that this re-absorption of s.e.m.e.n does not completely remove it, Nature has her own method during sleep of readjusting things in a quite harmless way.

From this it follows of course that the real secret of a successful struggle for purity lies in living a life full of wholesome and varied activities. Our artistic sensibilities are intimately related to our s.e.xual natures, and by some self-expression through art, or by the sympathetic appreciation of the art of others, we provide an enriching outlet for our natural energies. Social activities and wholesome social intercourse, too, are of the very greatest importance. The sedentary and lonely life is often found quite fatal, and a life in which only male companions.h.i.+ps are available is very undesirable. Indeed it may truly be said that the best way of avoiding undesirable relations with women lies in the cultivation of right and happy relations with them. I suppose more men have been brought through this difficult period owing to the fact that a.s.sociation with women of refined natures made the thought of s.e.xual irregularity seem repulsive, than by any other single force.

But at all costs let us be sure that we live full lives. I heard lately of a man who was so constantly a.s.sailed by s.e.xual cravings, and so convinced that in him they were abnormally strong, that he went to consult a psychotherapist. When he had been fully examined it was found that in him s.e.xual cravings were really rather weaker than in the average man, but that in the house of his life they had no rivals, so that he imagined them to be almost all-powerful.

It is when a man allows himself to sit in idleness and indoors that the fumes of l.u.s.t are apt to rise up and make the windows dim, till in that stuffy air he lives evilly at least in thought, and is weakened for the problem of defense. But the man who will get out into the bracing open air of life will find his noxious fancies blown away and his mind restored to health.

Then, thirdly, there are certain fairly obvious points in relation to the right management of the body about which doctors are agreed. They really amount in general to the suggestion that we should live a simple and bracing life, and keep brother body in his proper place of subjection all round. Keep your body clean, and do not funk your cold bath in the morning. Avoid luxurious foods, and overeating of any sort.

Get up when you wake up in the morning, and avoid lying in bed half awake. Take plenty of fresh air and exercise every day. And finally, and at all costs, keep absolutely sober. Probably the last of these pieces of advice is by far the most important. It is the unvarnished truth that the vast majority of men who have gone wrong did so for the first time, not when they were drunk, but when liquor had made them reckless and forgetful. The plain truth about alcohol is that it has a twofold effect upon the human const.i.tution. On the one hand it heightens desire, and on the other it lowers self-control. It is that fatal combination that has been the undoing of many a man. On one night of folly men have thrown away that which they may have guarded jealously for years, and not because they were vicious or gross in nature, but only because they allowed the edge to go off their sobriety. Often by the next night they would have given almost anything to be able to live that bit of life over again and live it differently.

But it was too late. I know of no argument for temperance that has anything like the weight of this one.

Then, too, a word must be said about the broad jest and the undesirable story.

Many a broad jest is excused because it has in it some savor of real humor; but it would be well for us to ask ourselves deliberately what things we are going to allow ourselves to laugh at. We all laugh at some of the ways of lovers and no doubt we always will. They have beautiful ways, but beyond question some of them are amusing. There is no possible reaction to a girl's persuasion that her boy is pure hero and saint except a smile; and love itself will blend with such smiles.