An Essay in Aid of a Grammar of Assent. John Henry Newman

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СКАЧАТЬ the Sabine hills, have lasted generation after generation, for thousands of years, with a power over the mind, and a charm, which the current literature of his own day, with all its obvious advantages, is utterly unable to rival. Perhaps this is the reason of the medieval opinion about Virgil, as if a prophet or magician; his single words and phrases, his pathetic half [pg 079] lines, giving utterance, as the voice of Nature herself, to that pain and weariness, yet hope of better things, which is the experience of her children in every time.

      5. And what the experience of the world effects for the illustration of classical authors, that office the religious sense, carefully cultivated, fulfils towards Holy Scripture. To the devout and spiritual, the Divine Word speaks of things, not merely of notions. And, again, to the disconsolate, the tempted, the perplexed, the suffering, there comes, by means of their very trials, an enlargement of thought, which enables them to see in it what they never saw before. Henceforth there is to them a reality in its teachings, which they recognize as an argument, and the best of arguments, for its divine origin. Hence the practice of meditation on the Sacred Text, so highly thought of by Catholics. Reading, as we do, the Gospels from our youth up, we are in danger of becoming so familiar with them as to be dead to their force, and to view them as a mere history. The purpose, then, of meditation is to realize them; to make the facts which they relate stand out before our minds as objects, such as may be appropriated by a faith as living as the imagination which apprehends them.

      It is obvious to refer to the unworthy use made of the more solemn parts of the sacred volume by the mere popular preacher. His very mode of reading, whether warnings or prayers, is as if he thought them to be little more than fine writing, poetical in sense, musical in sound, and worthy of inspiration. The most awful truths are to him but sublime or beautiful conceptions, and are adduced and used by him, in season and out of season, [pg 080] for his own purposes, for embellishing his style or rounding his periods. But let his heart at length be ploughed by some keen grief or deep anxiety, and Scripture is a new book to him. This is the change which so often takes place in what is called religious conversion, and it is a change so far simply for the better, by whatever infirmity or error it is in the particular case accompanied. And it is strikingly suggested to us, to take a saintly example, in the confession of the patriarch Job, when he contrasts his apprehension of the Almighty before and after his afflictions. He says he had indeed a true apprehension of the Divine Attributes before as well as after; but with the trial came a great change in the character of that apprehension:—“With the hearing of the ear,” he says, “I have heard Thee, but now mine eye seeth Thee; therefore I reprehend myself, and do penance in dust and ashes.”

      Let these instances suffice of Real Assent in its relation to Notional; they lead me to make three remarks in further illustration of its character.

      1. The fact of the distinctness of the images, which are required for real assent, is no warrant for the existence of the objects which those images represent. A proposition, be it ever so keenly apprehended, may be true or may be false. If we simply put aside all inferential information, such as is derived from testimony, from general belief, from the concurrence of the senses, from common sense, or otherwise, we have no right to consider that we have apprehended a truth, merely because of the strength of our mental impression of it. Hence [pg 081] the proverb, “Fronti nulla fides.” An image, with the characters of perfect veracity and faithfulness, may be ever so distinct and eloquent an object presented before the mind (or, as it is sometimes called, an “objectum internum,” or a “subject-object”); but, nevertheless, there may be no external reality in the case, corresponding to it, in spite of its impressiveness. One of the most remarkable instances of this fallacious impressiveness is the illusion which possesses the minds of able men, those especially who are exercised in physical investigations, in favour of the inviolability of the laws of nature. Philosophers of the school of Hume discard the very supposition of miracles, and scornfully refuse to hear evidence in their behalf in given instances, from their intimate experience of physical order and of the ever-recurring connexion of antecedent and consequent. Their imagination usurps the functions of reason; and they cannot bring themselves even to entertain as a hypothesis (and this is all that they are asked to do) a thought contrary to that vivid impression of which they are the victims, that the uniformity of nature, which they witness hour by hour, is equivalent to a necessary, inviolable law.

      Yet it is plain, and I shall take it for granted here, that when I assent to a proposition, I ought to have some more legitimate reason for doing so, than the brilliancy of the image of which that proposition is the expression. That I have no experience of a thing happening except in one way, is a cause of the intensity of my assent, if I assent, but not the reason of my assenting. In saying this, I am not disposed to deny the presence in some men of an idiosyncratic sagacity, which [pg 082] really and rightly sees reasons in impressions which common men cannot see, and is secured from the peril of confusing truth with make-belief; but this is genius, and beyond rule. I grant too, of course, that accidentally impressiveness does in matter of fact, as in the instance which I have been giving, constitute the motive principle of belief; for the mind is ever exposed to the danger of being carried away by the liveliness of its conceptions, to the sacrifice of good sense and conscientious caution, and the greater and the more rare are its gifts, the greater is the risk of swerving from the line of reason and duty; but here I am not speaking of transgressions of rule any more than of exceptions to it, but of the normal constitution of our minds, and of the natural and rightful effect of acts of the imagination upon us, and this is, not to create assent, but to intensify it.

      2. Next, Assent, however strong, and accorded to images however vivid, is not therefore necessarily practical. Strictly speaking, it is not imagination that causes action; but hope and fear, likes and dislikes, appetite, passion, affection, the stirrings of selfishness and self-love. What imagination does for us is to find a means of stimulating those motive powers; and it does so by providing a supply of objects strong enough to stimulate them. The thought of honour, glory, duty, self-aggrandisement, gain, or on the other hand of Divine Goodness, future reward, eternal life, perseveringly dwelt upon, leads us along a course of action corresponding to itself, but only in case there be that in our minds which is congenial to it. However, when [pg 083] there is that preparation of mind, the thought does lead to the act. Hence it is that the fact of a proposition being accepted with a real assent is accidentally an earnest of that proposition being carried out in conduct, and the imagination may be said in some sense to be of a practical nature, inasmuch as it leads to practice indirectly by the action of its object upon the affections.

      3. There is a third remark suggested by the view which I have been taking of real assents, viz. that they are of a personal character, each individual having his own, and being known by them. It is otherwise with notions; notional apprehension is in itself an ordinary act of our common nature. All of us have the power of abstraction, and can be taught either to make or to enter into the same abstractions; and thus to co-operate in the establishment of a common measure between mind and mind. And, though for one and all of us to assent to the notions which we thus apprehend in common, is a further step, as requiring the adoption of a common stand-point of principle and judgment, yet this too depends in good measure on certain logical processes of thought, with which we are all familiar, and on facts which we all take for granted. But we cannot make sure, for ourselves or others, of real apprehension and assent, because we have to secure first the images which are their objects, and these are often peculiar and special. They depend on personal experience; and the experience of one man is not the experience of another. Real assent, then, as the experience which it presupposes, is proper to the individual, and, as such, thwarts rather than promotes the intercourse of man with man. It [pg 084] shuts itself up, as it were, in its own home, or at least it is its own witness and its own standard; and, as in the instances above given, it cannot be reckoned on, anticipated, accounted for, inasmuch as it is the accident of this man or that.

      I call the characteristics of an individual accidents, in spite of the universal reign of law, because they are severally the co-incidents of many laws, and there are no laws as yet discovered of such coincidence. A man who is run over in the street and killed, in one sense suffers according to rule or law; he was crossing, he was СКАЧАТЬ