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The Varieties of Religious Experience - Penn State University

The Varieties of Religious Experience - Penn State University

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<strong>The</strong> <strong>Varieties</strong> <strong>of</strong> <strong>Religious</strong> <strong>Experience</strong>294Lectures es XIV and XVTHE VALALUE UE OF SAINTLINESSWE HAVE NOW passed in review the more important <strong>of</strong> the phenomenawhich are regarded as fruits <strong>of</strong> genuine religion and characteristics<strong>of</strong> men who are devout. Today we have to change our attitudefrom that <strong>of</strong> description to that <strong>of</strong> appreciation; we have to askwhether the fruits in question can help us to judge the absolutevalue <strong>of</strong> what religion adds to human life. Were I to parody Kant, Ishould say that a “Critique <strong>of</strong> pure Saintliness” must be our theme.If, in turning to this theme, we could descend upon our subjectfrom above like Catholic theologians, with our fixed definitions <strong>of</strong>man and man’s perfection and our positive dogmas about God, weshould have an easy time <strong>of</strong> it. Man’s perfection would be the fulfillment<strong>of</strong> his end; and his end would be union with his Maker. Thatunion could be pursued by him along three paths, active, purgative,and contemplative, respectively; and progress along either path wouldbe a simple matter to measure by the application <strong>of</strong> a limited number<strong>of</strong> theological and moral conceptions and definitions. <strong>The</strong> absolutesignificance and value <strong>of</strong> any bit <strong>of</strong> religious experience wemight hear <strong>of</strong> would thus be given almost mathematically into ourhands.If convenience were everything, we ought now to grieve at findingourselves cut <strong>of</strong>f from so admirably convenient a method asthis. But we did cut ourselves <strong>of</strong>f from it deliberately in those remarkswhich you remember we made, in our first lecture, about theempirical method; and it must be confessed that after that act <strong>of</strong>renunciation we can never hope for clean-cut and scholastic results.We cannot divide man sharply into an animal and a rational part.We cannot distinguish natural from supernatural effects; nor amongthe latter know which are favors <strong>of</strong> God, and which are counterfeitoperations <strong>of</strong> the demon. We have merely to collect things togetherwithout any special a priori theological system, and out <strong>of</strong> an aggregate<strong>of</strong> piecemeal judgments as to the value <strong>of</strong> this and that experi-

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