Religion And Health. James Joseph Walsh

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СКАЧАТЬ is no doubt at all about his supreme strength of character and his placid, yet unbending resolution to accomplish what he sees as duty. There is no doubt, also, that he feels that he draws his strength to accomplish whatever he can from prayer. His daily recourse to it, far from being a sign of weakness in any sense, simply represents the man's own feeling of his inadequacy to accomplish what his conscience dictates unless he is strengthened from on High.

      Perhaps it is to be expected that a churchman would find his strength in prayer, but it must not be forgotten that the greatest military leader of this war, who because of the immense armies that he had to lead must be considered one of the greatest military geniuses of all time, confesses also that the source of whatever power he had came from prayer. Over and over again during the time while he was the commander-in-chief of the Allied armies. Marshal Foch was discovered at prayer in some quiet chapel, manifestly absorbed in communion with God. When congratulated on what he had accomplished, he said at once, "Do not thank me, but thank the Author of all good to whom the victory is due." He was often known to ask for prayers and when on the morning of the first battle of the Marne he met the chaplain of one of his regiments, he said to him, "Pray for us, father; we advance from here or die here to-day."

      There is a story that comes from his own headquarters that when sometimes he was thought to be asleep he was found at prayer. When his first decision as commander-in-chief of the Allied armies had to be made, and he had to determine whether Amiens should be surrendered to the enemy and a defense made on lines behind that city, both Haig, in immediate command of the British forces, as well as Pétain, the French commander, are said to have advised retirement. Foch listened patiently to their reasons and then asked for twenty minutes by himself before making his decision, declaring that he would give it in that time. He spent those minutes walking up and down the garden in the slight rain that was falling, very much in the concentrated manner that he was known to assume when praying. At the end of twenty minutes he declared that Amiens was to be held at all cost,—and it was. This was the first great step in the breaking of the enemy morale. When three months later, on the 18th of July—after the Germans had tried for three days to come through his lines and had practically succeeded and then, lacking in men and munitions had to stop—Marshal Foch launched his counter-offensive which represented the beginning of the end of the war, it was easy to understand the strain through which he had just passed and the immensity of the responsibility of the decision that he had to make. After the orders for the counter-offensive had been sent out he said, "Now I must rest." As can readily be imagined he had slept but little on any of the three preceding nights. Half an hour after he retired there came a dispatch which the high staff decided must be communicated to the general-in-chief. They hesitated for some time to wake him, but there was nothing else for it. His adjutant found him on his knees.

      The practice of prayer, then, instead of being an index of weakness of character, is on the contrary a note that is found exemplified in a great many men who are distinguished for their strength of character. It is the strong man above all who knows his own weakness and realizes how incapable he is of doing very great things of himself. It is the conceited man who is confident that he can accomplish anything that he wants out of his own strength and often fails. Great generals almost as a rule have been men who turned aside from the immense calls made upon them by their military responsibilities to gain consolation and strength from the Most High. It is surprising often to find how devoutly they turn to the Higher Power in their trials. Field Marshal Lord Wolseley carried a copy of Thomas à Kempis' "Imitation of Christ" with him always and read in it every day. When they found Chinese Gordon dead at Khartum there was a little copy of Newman's "Dream of Gerontius" in which he had been reading and making some annotations during the days before the end. For him, too, the "Imitation of Christ" was favorite reading, as it was for Stanley the explorer and many another thoroughly practical, intensely brave and strong man whom the world has come to appreciate for his strength of character.

      In our time there has been noted an extreme lack of delicacy and a diminution of that reticence which characterized human beings at their best. There has been a pouring out of the story of their woes and ills by men and women seeking sympathy which not only does them no good but which tends to break down their own character. It was Nietzsche who said, in one of these striking aphorisms of his, "Sympathy only makes us feel bad and the person for whom we sympathize feel worse than before." In an older time when there was more faith and the practice of prayer was commoner, the habit of prayer replaced this pouring out of the heart to others. People let God know about it and in that way brought themselves into the mental attitude that somehow, somewhere, all was well, for God's in His world and all is right with it. This proved an antidote to that sympathy-seeking self-pity which is not only so fatal to character development, but which actually makes the trials and sufferings of life harder to bear than they would otherwise be and will sometimes lift the little discomforts that are almost inevitably associated with living up to a plane of superconsciousness on which they seem to be torments. Prayer is often its own reward, though any one who practices it in reality knows that there are other and much higher effects than this psychological influence which can of itself, however, neutralize many of the lesser disturbances of life that may be so readily exaggerated.

      To many people in our time prayer seems a useless exercise except in so far as the state of mind which it engenders reacts upon the individual to console and strengthen him in trials and to hearten him for difficulties that lie ahead. Even if it had no other effect than this, prayer would still be a very valuable factor for health in the midst of the difficulties and above all the dreads of humanity which are so likely to disturb the proper functioning of organic life. If this were all that it meant, however, prayer would not be a religious but a psychotherapeutic exercise. As a matter of belief, however, prayer is much more than this and, to the mind of the believer at least, leads to help from on High that may prove of immense consequence in the development of individual life. Many people feel that it would be idle to think that prayer can alter the ordinary course of natural events and that these are rigidly connected with the causal elements which lead up to them and cannot be modified, once the chain of causes has been set to work.

      It is curiously interesting to realize that not a few of those who urge this inevitability of causation are just those who refuse to acknowledge the principle of causation as necessarily leading to the demonstration that there must be a first cause. As suggested by Sir Bertram Windle, president of University College, Cork, in his volume "The Church in Science" which has recently been awarded one of the Bridgewater prizes in England, it is not difficult to realize "that the world is by no means so rigidly predetermined as many enthusiastic votaries of science would have us believe"; he adds:

      "There is room for free play; chance has a real objective significance, viz., the intercrossing of independent causal chains, and is not a mere cloak for ignorance. Not alone is a large part of natural occurrences within our own control, but there is opportunity for God's special direction of events without any contravention of the laws of science. We cannot see far ahead; for aught we know, a small change of present plans may result in far-reaching future consequences. And many present realities were once frail possibilities hanging on slender causal threads; did not England's present mineral wealth and insular position originate in some chance-formed heterogeneity in a nebula? All these life-histories of countries and individuals stand spread out to God's eternal gaze. At each stage He sees the possibilities foreclosed or initiated; He influences development by the primal distribution in the past and by direction and inspiration in the present."

      CHAPTER III

      SACRIFICE

      The essence of religion is sacrifice. St. Paul summed it up in his own inimitable fashion when he said, "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." The supreme exercise of religious feeling is the readiness to make sacrifices because one feels that it is the will of the Deity that they should be made. The "Century Dictionary's" definition of sacrifice, "the giving up of some prized or desirable thing in behalf of a higher object", represents the state of mind that one must have if one is desirous of practicing religion sincerely. СКАЧАТЬ