Varieties of Religious Experience Part 18

In this lecture we have to finish the subject of Conversion, considering at first those striking instantaneous instances of which Saint Paul's is the most eminent, and in which, often amid tremendous emotional excitement or perturbation of the senses, a complete division is established in the twinkling of an eye between the old life and the new. Conversion of this type is an important phase of religious experience, owing to the part which it has played in Protestant theology, and it behooves us to study it conscientiously on that account.

I think I had better cite two or three of these cases before proceeding to a more generalized account. One must know concrete instances first; for, as Professor Aga.s.siz used to say, one can see no farther into a generalization than just so far as one's previous acquaintance with particulars enables one to take it in.

I will go back, then, to the case of our friend Henry Alline, and quote his report of the 26th of March, 1775, on which his poor divided mind became unified for good.

"As I was about sunset wandering in the fields lamenting my miserable lost and undone condition, and almost ready to sink under my burden, I thought I was in such a miserable case as never any man was before. I returned to the house, and when I got to the door, just as I was stepping off the threshold, the following impressions came into my mind like a powerful but small still voice. You have been seeking, praying, reforming, laboring, reading, hearing, and meditating, and what have you done by it towards your salvation? Are you any nearer to conversion now than when you first began? Are you any more prepared for heaven, or fitter to appear before the impartial bar of G.o.d, than when you first began to seek?

"It brought such conviction on me that I was obliged to say that I did not think I was one step nearer than at first, but as much condemned, as much exposed, and as miserable as before. I cried out within myself, O Lord G.o.d, I am lost, and if thou, O Lord, dost not find out some new way, I know nothing of, I shall never be saved, for the ways and methods I have prescribed to myself have all failed me, and I am willing they should fail. O Lord, have mercy! O Lord, have mercy!

"These discoveries continued until I went into the house and sat down.

After I sat down, being all in confusion, like a drowning man that was just giving up to sink, and almost in an agony, I turned very suddenly round in my chair, and seeing part of an old Bible lying in one of the chairs, I caught hold of it in great haste; and opening it without any premeditation, cast my eyes on the 38th Psalm, which was the first time I ever saw the word of G.o.d: it took hold of me with such power that it seemed to go through my whole soul, so that it seemed as if G.o.d was praying in, with, and for me. About this time my father called the family to attend prayers; I attended, but paid no regard to what he said in his prayer, but continued praying in those words of the Psalm.

Oh, help me, help me! cried I, thou Redeemer of souls, and save me, or I am gone forever; thou canst this night, if thou pleasest, with one drop of thy blood atone for my sins, and appease the wrath of an angry G.o.d. At that instant of time when I gave all up to him to do with me as he pleased, and was willing that G.o.d should rule over me at his pleasure, redeeming love broke into my soul with repeated scriptures, with such power that my whole soul seemed to be melted down with love, the burden of guilt and condemnation was gone, darkness was expelled, my heart humbled and filled with grat.i.tude, and my whole soul, that was a few minutes ago groaning under mountains of death, and crying to an unknown G.o.d for help, was now filled with immortal love, soaring on the wings of faith,{215} freed from the chains of death and darkness, and crying out, My Lord and my G.o.d; thou art my rock and my fortress, my s.h.i.+eld and my high tower, my life, my joy, my present and my everlasting portion. Looking up, I thought I saw that same light [he had on more than one previous occasion seen subjectively a bright blaze of light], though it appeared different; and as soon as I saw it, the design was opened to me, according to his promise, and I was obliged to cry out: Enough, enough, O blessed G.o.d! The work of conversion, the change, and the manifestations of it are no more disputable than that light which I see, or anything that ever I saw.

"In the midst of all my joys, in less than half an hour after my soul was set at liberty, the Lord discovered to me my labor in the ministry and call to preach the gospel. I cried out, Amen, Lord, I'll go; send me, send me. I spent the greatest part of the night in ecstasies of joy, praising and adoring the Ancient of Days for his free and unbounded grace. After I had been so long in this transport and heavenly frame that my nature seemed to require sleep, I thought to close my eyes for a few moments; then the devil stepped in, and told me that if I went to sleep, I should lose it all, and when I should awake in the morning I would find it to be nothing but a fancy and delusion.

I immediately cried out, O Lord G.o.d, if I am deceived, undeceive me.

"I then closed my eyes for a few minutes, and seemed to be refreshed with sleep; and when I awoke, the first inquiry was, Where is my G.o.d?

And in an instant of time, my soul seemed awake in and with G.o.d, and surrounded by the arms of everlasting love. About sunrise I arose with joy to relate to my parents what G.o.d had done for my soul, and declared to them the miracle of G.o.d's unbounded grace. I took a Bible to show them the words that were impressed by G.o.d on my soul the evening before; but when I came to open the Bible, it appeared all new to me.

"I so longed to be useful in the cause of Christ, in preaching the gospel, that it seemed as if I could not rest any longer, but go I must and tell the wonders of redeeming love. I lost all taste for carnal pleasures, and carnal company, and was enabled to forsake them."[120]

[120] Life and Journals, Boston, 1806, pp. 31-40, abridged.

Young Mr. Alline, after the briefest of delays, and with no book-learning but his Bible, and no teaching save that of his own experience, became a Christian minister, and thenceforward his life was fit to rank, for its austerity and single-mindedness, with that of the most devoted saints. But happy as he became in his strenuous way, he never got his taste for even the most innocent carnal pleasures back.

We must cla.s.s him, like Bunyan and Tolstoy, amongst those upon whose soul the iron of melancholy left a permanent imprint. His redemption was into another universe than this mere natural world, and life remained for him a sad and patient trial. Years later we can find him making such an entry as this in his diary: "On Wednesday the 12th I preached at a wedding, and had the happiness thereby to be the means of excluding carnal mirth."

The next case I will give is that of a correspondent of Professor Leuba, printed in the latter's article, already cited, in vol. vi. of the American Journal of Psychology. This subject was an Oxford graduate, the son of a clergyman, and the story resembles in many points the cla.s.sic case of Colonel Gardiner, which everybody may be supposed to know. Here it is, somewhat abridged:--

"Between the period of leaving Oxford and my conversion I never darkened the door of my father's church, although I lived with him for eight years, making what money I wanted by journalism, and spending it in high carousal with any one who would sit with me and drink it away.

So I lived, sometimes drunk for a week together, and then a terrible repentance, and would not touch a drop for a whole month.

"In all this period, that is, up to thirty-three years of age, I never had a desire to reform on religious grounds. But all my pangs were due to some terrible remorse I used to feel after a heavy carousal, the remorse taking the shape of regret after my folly in wasting my life in such a way--a man of superior talents and education. This terrible remorse turned me gray in one night, and whenever it came upon me I was perceptibly grayer the next morning. What I suffered in this way is beyond the expression of words. It was h.e.l.l-fire in all its most dreadful tortures. Often did I vow that if I got over 'this time' I would reform. Alas, in about three days I fully recovered, and was as happy as ever. So it went on for years, but, with a physique like a rhinoceros, I always recovered, and as long as I let drink alone, no man was as capable of enjoying life as I was.

"I was converted in my own bedroom in my father's rectory house at precisely three o'clock in the afternoon of a hot July day (July 13, 1886). I was in perfect health, having been off from the drink for nearly a month. I was in no way troubled about my soul. In fact, G.o.d was not in my thoughts that day. A young lady friend sent me a copy of Professor Drummond's Natural Law in the Spiritual World, asking me my opinion of it as a literary work only. Being proud of my critical talents and wis.h.i.+ng to enhance myself in my new friend's esteem, I took the book to my bedroom for quiet, intending to give it a thorough study, and then write her what I thought of it. It was here that G.o.d met me face to face, and I shall never forget the meeting. 'He that hath the Son hath life eternal, he that hath not the Son hath not life.' I had read this scores of times before, but this made all the difference. I was now in G.o.d's presence and my attention was absolutely 'soldered' on to this verse, and I was not allowed to proceed with the book till I had fairly considered what these words really involved. Only then was I allowed to proceed, feeling all the while that there was another being in my bedroom, though not seen by me. The stillness was very marvelous, and I felt supremely happy. It was most unquestionably shown me, in one second of time, that I had never touched the Eternal: and that if I died then, I must inevitably be lost. I was undone. I knew it as well as I now know I am saved.

The Spirit of G.o.d showed it me in ineffable love; there was no terror in it; I felt G.o.d's love so powerfully upon me that only a mighty sorrow crept over me that I had lost all through my own folly; and what was I to do? What could I do? I did not repent even; G.o.d never asked me to repent. All I felt was 'I am undone,' and G.o.d cannot help it, although he loves me. No fault on the part of the Almighty. All the time I was supremely happy: I felt like a little child before his father. I had done wrong, but my Father did not scold me, but loved me most wondrously. Still my doom was sealed. I was lost to a certainty, and being naturally of a brave disposition I did not quail under it, but deep sorrow for the past, mixed with regret for what I had lost, took hold upon me, and my soul thrilled within me to think it was all over. Then there crept in upon me so gently, so lovingly, so unmistakably, a way of escape, and what was it after all? The old, old story over again, told in the simplest way: 'There is no name under heaven whereby ye can be saved except that of the Lord Jesus Christ.'

No words were spoken to me; my soul seemed to see my Saviour in the spirit, and from that hour to this, nearly nine years now, there has never been in my life one doubt that the Lord Jesus Christ and G.o.d the Father both worked upon me that afternoon in July, both differently, and both in the most perfect love conceivable, and I rejoiced there and then in a conversion so astounding that the whole village heard of it in less than twenty-four hours.

"But a time of trouble was yet to come. The day after my conversion I went into the hay-field to lend a hand with the harvest, and not having made any promise to G.o.d to abstain or drink in moderation only, I took too much and came home drunk. My poor sister was heart-broken; and I felt ashamed of myself and got to my bedroom at once, where she followed me weeping copiously. She said I had been converted and fallen away instantly. But although I was quite full of drink (not muddled, however), I knew that G.o.d's work begun in me was not going to be wasted. About midday I made on my knees the first prayer before G.o.d for twenty years. I did not ask to be forgiven; I felt that was no good, for I would be sure to fall again. Well, what did I do? I committed myself to him in the profoundest belief that my individuality was going to be destroyed, that he would take all from me, and I was willing. In such a {219} surrender lies the secret of a holy life.

From that hour drink has had no terrors for me: I never touch it, never want it. The same thing occurred with my pipe: after being a regular smoker from my twelfth year the desire for it went at once, and has never returned. So with every known sin, the deliverance in each case being permanent and complete. I have had no temptation since conversion, G.o.d seemingly having shut out Satan from that course with me. He gets a free hand in other ways, but never on sins of the flesh.

Since I gave up to G.o.d all owners.h.i.+p in my own life, he has guided me in a thousand ways, and has opened my path in a way almost incredible to those who do not enjoy the blessing of a truly surrendered life."

So much for our graduate of Oxford, in whom you notice the complete abolition of an ancient appet.i.te as one of the conversion's fruits.

The most curious record of sudden conversion with which I am acquainted is that of M. Alphonse Ratisbonne, a free-thinking French Jew, to Catholicism, at Rome in 1842. In a letter to a clerical friend, written a few months later, the convert gives a palpitating account of the circ.u.mstances.[121] The predisposing conditions appear to have been slight. He had an elder brother who had been converted and was a Catholic priest. He was himself irreligious, and nourished an antipathy to the apostate brother and generally to his "cloth."

Finding himself at Rome in his twenty-ninth year, he fell in with a French gentleman who tried to make a proselyte of him, but who succeeded no farther after two or three conversations than to get him to hang (half jocosely) a religious medal round his neck, and to accept and read a copy of a short prayer to the Virgin. M. Ratisbonne represents his own part in the conversations as having been of a light and chaffing order; but he notes the fact that for some days he was unable to banish the words of the prayer from his mind, and that the night before the crisis he had a sort of nightmare, in the imagery of which a black cross with no Christ upon it figured. Nevertheless, until noon of the next day he was free in mind and spent the time in trivial conversations. I now give his own words.

[121] My quotations are made from an Italian translation of this letter in the Biografia del sig. M. A. Ratisbonne, Ferrara, 1843, which I have to thank Monsignore D. O'Connell of Rome for bringing to my notice. I abridge the original.

"If at this time any one had accosted me, saying: 'Alphonse, in a quarter of an hour you shall be adoring Jesus Christ as your G.o.d and Saviour; you shall lie prostrate with your face upon the ground in a humble church; you shall be smiting your breast at the foot of a priest; you shall pa.s.s the carnival in a college of Jesuits to prepare yourself to receive baptism, ready to give your life for the Catholic faith; you shall renounce the world and its pomps and pleasures; renounce your fortune, your hopes, and if need be, your betrothed; the affections of your family, the esteem of your friends, and your attachment to the Jewish people; you shall have no other aspiration than to follow Christ and bear his cross till death;'--if, I say, a prophet had come to me with such a prediction, I should have judged that only one person could be more mad than he--whosoever, namely, might believe in the possibility of such senseless folly becoming true.

And yet that folly is at present my only wisdom, my sole happiness.

"Coming out of the cafe I met the carriage of Monsieur B. [the proselyting friend]. He stopped and invited me in for a drive, but first asked me to wait for a few minutes whilst he attended to some duty at the church of San Andrea delle Fratte. Instead of waiting in the carriage, I entered the church myself to look at it. The church of San Andrea was poor, small, and empty; I believe that I found myself there almost alone. No work of art attracted my attention; and I pa.s.sed my eyes mechanically over its interior without being arrested by any particular thought. I can only remember an entirely black dog which went trotting and turning before me as I mused. In an instant the dog had disappeared, the whole church had vanished, I no longer saw anything, ... or more truly I saw, O my G.o.d, one thing alone.

"Heavens, how can I speak of it? Oh no! human words cannot attain to expressing the inexpressible. Any description, however sublime it might be, could be but a profanation of the unspeakable truth.

"I was there prostrate on the ground, bathed in my tears, with my heart beside itself, when M. B. called me back to life. I could not reply to the questions which followed from him one upon the other. But finally I took the medal which I had on my breast, and with all the effusion of my soul I kissed the image of the Virgin, radiant with grace, which it bore. Oh, indeed, it was She! It was indeed She! [What he had seen had been a vision of the Virgin.]

"I did not know where I was: I did not know whether I was Alphonse or another. I only felt myself changed and believed myself another me; I looked for myself in myself and did not find myself. In the bottom of my soul I felt an explosion of the most ardent joy; I could not speak; I had no wish to reveal what had happened. But I felt something solemn and sacred within me which made me ask for a priest. I was led to one; and there alone, after he had given me the positive order, I spoke as best I could, kneeling, and with my heart still trembling. I could give no account to myself of the truth of which I had acquired a knowledge and a faith. All that I can say is that in an instant the bandage had fallen from my eyes, and not one bandage only, but the whole manifold of bandages in which I had been brought up. One after another they rapidly disappeared, even as the mud and ice disappear under the rays of the burning sun.

"I came out as from a sepulchre, from an abyss of darkness; and I was living, perfectly living. But I wept, for at the bottom of that gulf I saw the extreme of misery from which I had been saved by an infinite mercy; and I shuddered at the sight of my iniquities, stupefied, melted, overwhelmed with wonder and with grat.i.tude. You may ask me how I came to this new insight, for truly I had never opened a book of religion nor even read a single page of the Bible, and the dogma of original sin is either entirely denied or forgotten by the Hebrews of to-day, so that I had thought so little about it that I doubt whether I ever knew its name. But how came I, then, to this perception of it? I can {222} answer nothing save this, that on entering that church I was in darkness altogether, and on coming out of it I saw the fullness of the light. I can explain the change no better than by the simile of a profound sleep or the a.n.a.logy of one born blind who should suddenly open his eyes to the day. He sees, but cannot define the light which bathes him and by means of which he sees the objects which excite his wonder. If we cannot explain physical light, how can we explain the light which is the truth itself? And I think I remain within the limits of veracity when I say that without having any knowledge of the letter of religious doctrine, I now intuitively perceived its sense and spirit. Better than if I saw them, I FELT those hidden things; I felt them by the inexplicable effects they produced in me. It all happened in my interior mind, and those impressions, more rapid than thought shook my soul, revolved and turned it, as it were, in another direction, towards other aims, by other paths. I express myself badly.

But do you wish, Lord, that I should inclose in poor and barren words sentiments which the heart alone can understand?"

I might multiply cases almost indefinitely, but these will suffice to show you how real, definite, and memorable an event a sudden conversion may be to him who has the experience. Throughout the height of it he undoubtedly seems to himself a pa.s.sive spectator or undergoer of an astounding process performed upon him from above. There is too much evidence of this for any doubt of it to be possible. Theology, combining this fact with the doctrines of election and grace, has concluded that the spirit of G.o.d is with us at these dramatic moments in a peculiarly miraculous way, unlike what happens at any other juncture of our lives. At that moment, it believes, an absolutely new nature is breathed into us, and we become partakers of the very substance of the Deity.

That the conversion should be instantaneous seems called for on this view, and the Moravian Protestants appear to have been the first to see this logical consequence. The Methodists soon followed suit, practically if not dogmatically, and a short time ere his death, John Wesley wrote:--

"In London alone I found 652 members of our Society who were exceeding clear in their experience, and whose testimony I could see no reason to doubt. And every one of these (without a single exception) has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment. Had half of these, or one third, or one in twenty, declared it was GRADUALLY wrought in THEM, I should have believed this, with regard to THEM, and thought that SOME were gradually sanctified and some instantaneously. But as I have not found, in so long a s.p.a.ce of time, a single person speaking thus, I cannot but believe that sanctification is commonly, if not always, an instantaneous work."[122]

[122] Tyerman's Life of Wesley, i. 463.

All this while the more usual sects of Protestantism have set no such store by instantaneous conversion. For them as for the Catholic Church, Christ's blood, the sacraments, and the individual's ordinary religious duties are practically supposed to suffice to his salvation, even though no acute crisis of self-despair and surrender followed by relief should be experienced. For Methodism, on the contrary, unless there have been a crisis of this sort, salvation is only offered, not effectively received, and Christ's sacrifice in so far forth is incomplete. Methodism surely here follows, if not the healthier- minded, yet on the whole the profounder spiritual instinct. The individual models which it has set up as typical and worthy of imitation are not only the more interesting dramatically, but psychologically they have been the more complete.

In the fully evolved Revivalism of Great Britain and America we have, so to speak, the codified and stereotyped procedure to which this way of thinking has led. In spite of the unquestionable fact that saints of the once-born type exist, that there may be a gradual growth in holiness without a cataclysm; in spite of the obvious leakage (as one may say) of much mere natural goodness into the scheme of salvation; revivalism has always a.s.sumed that only its own type of religious experience can be perfect; you must first be nailed on the cross of natural despair and agony, and then in the twinkling of an eye be miraculously released.

It is natural that those who personally have traversed such an experience should carry away a feeling of its being a miracle rather than a natural process. Voices are often heard, lights seen, or visions witnessed; automatic motor phenomena occur; and it always seems, after the surrender of the personal will, as if an extraneous higher power had flooded in and taken possession. Moreover the sense of renovation, safety, cleanness, rightness, can be so marvelous and jubilant as well to warrant one's belief in a radically new substantial nature.

"Conversion," writes the New England Puritan, Joseph Alleine, "is not the putting in a patch of holiness; but with the true convert holiness is woven into all his powers, principles, and practice. The sincere Christian is quite a new fabric, from the foundation to the top-stone.

He is a new man, a new creature."

And Jonathan Edwards says in the same strain: "Those gracious influences which are the effects of the Spirit of G.o.d are altogether supernatural--are quite different from anything that unregenerate men experience. They are what no improvement, or composition of natural qualifications or principles will ever produce; because they not only differ from what is natural, and from everything that natural men experience in degree and circ.u.mstances, but also in kind, and are of a nature far more excellent. From hence it follows that in gracious affections there are [also] new perceptions and sensations entirely different in their nature and kind from anything experienced by the [same] saints before they were sanctified.... The conceptions which the saints have of the loveliness of G.o.d, and that kind of delight which they experience in it, are quite peculiar, and entirely different from anything which a natural man can possess, or of which he can form any proper notion."

And that such a glorious transformation as this ought of necessity to be preceded by despair is shown by Edwards in another pa.s.sage.

"Surely it cannot be unreasonable," he says, "that before G.o.d delivers us from a state of sin and liability to everlasting woe, he should give us some considerable sense of the evil from which he delivers us, in order that we may know and feel the importance of salvation, and be enabled to appreciate the value of what G.o.d is pleased to do for us.

As those who are saved are successively in two extremely different states--first in a state of condemnation and then in a state of justification and blessedness--and as G.o.d, in the salvation of men, deals with them as rational and intelligent creatures, it appears agreeable to this wisdom, that those who are saved should be made sensible of their Being, in those two different states. In the first place, that they should be made sensible of their state of condemnation; and afterwards, of their state of deliverance and happiness."

Such quotations express sufficiently well for our purpose the doctrinal interpretation of these changes. Whatever part suggestion and imitation may have played in producing them in men and women in excited a.s.semblies, they have at any rate been in countless individual instances an original and unborrowed experience. Were we writing the story of the mind from the purely natural-history point of view, with no religious interest whatever, we should still have to write down man's liability to sudden and complete conversion as one of his most curious peculiarities.

What, now, must we ourselves think of this question? Is an instantaneous conversion a miracle in which G.o.d is present as he is present in no change of heart less strikingly abrupt? Are there two cla.s.ses of human beings, even among the apparently regenerate, of which the one cla.s.s really partakes of Christ's nature while the other merely seems to do so? Or, on the contrary, may the whole phenomenon of regeneration, even in these startling instantaneous examples, possibly be a strictly natural process, divine in its fruits, of course, but in one case more and in another less so, and neither more nor less divine in its mere causation and mechanism than any other process, high or low, of man's interior life?

Before proceeding to answer this question, I must ask you to listen to some more psychological remarks. At our last lecture, I explained the s.h.i.+fting of men's centres of personal energy within them and the lighting up of new crises of emotion. I explained the phenomena as partly due to explicitly conscious processes of thought and will, but as due largely also to the subconscious incubation and maturing of motives deposited by the experiences of life. When ripe, the results hatch out, or burst into flower. I have now to speak of the subconscious region, in which such processes of flowering may occur, in a somewhat less vague way. I only regret that my limits of time here force me to be so short.