Conclusion 375 



of the saintly mystic. It is only necessary to say that the consum- 

 mation of communion with God coincides with the final resolution 

 of the sense of estrangement from Him. In both aspects of 

 religion there is a spiritual death and resurrection to a higher life, 

 in which the " I yet not I " of St. Paul is no longer a contradiction. 



A similar antithesis is that between the two processes of ex- 

 pansion and sinking deeper into ourselves, which mark the progress 

 of the religious life. The expansion movement throws out what 

 Carlyle calls organic filaments into our environment, enlarging 

 our personality by establishing new affinities and sympathies with 

 our fellow-men, with nature, and with God. This enlargement 

 of sympathy is so far from dissipating our personality, that it deepens 

 and intensifies it. It is only by going forth out of ourselves that 

 we can attain to a really personal life. Here again we see that two 

 apparently divergent movements meet at the top. Those who are 

 willing to lose their " soul," their separate individuality, in larger 

 interests and self- forgetting activities, can hope to find it unto life 

 eternal. 



At the present day, when psychology attracts so much more 

 attention than metaphysics or dogmatic theology, the old question 

 whether the organ of religious faith is the intellect, or the will, or 

 the feelings, is much debated. Some of the disputants are in great 

 danger of falling back into the discarded faculty-psychology, which 

 treats our undivided human nature as if it were a bundle of separable 

 forces or attributes. In particular, a large school of thought 

 cherishes a curious animus against what it calls intellectualism, and 

 argues as if it were possible and desirable to banish reason and logic 

 from religion altogether. I shall follow Dr. Oman in discussing 

 this question of the faculties which religion uses, but I shall take 

 my own line in developing the argument. 



But before weighing the claims of the intellect, the will, and 

 the feelings in the production of religious faith, there is a pre- 

 liminary truth to which I attach the greatest importance. We 

 have spoken already of the quantitative and qualitative differences 

 between things, and have rejected the attempt of Naturalism to 

 reduce everything to quantitative terms. To do this would be to 

 rule out all valuation, if it were not true to say, as I shall argue 

 presently, that the rigid order and uniformity at which Naturalism 

 aims is itself a value. The whole case for a spiritual interpretation 

 of the world rests on the belief that the tendency to attach values 



