represented, for nothing more is now required of the man for which
he has not power and insight in sufficient measure, together with
a gladness of hope that can no longer be wholly troubled, and with
a special, personal guidance that lightens all. But, on the other
hand, it is more difficult than is, in this first moment, believed.
For life is yet far from its termination; indeed, now is its real
starting-point, and there begins a long series of occurrences which
all have the purpose of showing man his real nature more clearly than
he was in position to bear earlier, and of gradually being no longer
indulgent toward him in any respect, as was hitherto in great measure
the case. For “Zion shall be redeemed with judgment, and her converts
with righteousness.” But all this happens only in the following, or
even, now and then, in the final, period of life; before, it would have
been quite impossible.
III
The difference between this “new life,” as Dante already called it,
and the earlier seems not to be very great at first, and particularly
not so great as fantasy, which always flies higher than reality, and
enthusiasm, which must accompany every great resolve, had expected.
Indeed, it is possible that there will still be moments in which the
soul, freed from the slavery of selfishness, is seized with a certain
backward-glancing desire for the “flesh-pots of Egypt”; for, in truth,
the old “enjoyment of life” fades away only by slow degrees.
But there is one essential difference that is always noticeable: first
of all, in the taking away of the feeling of fear and anxiety before an
uncertain future, and of the continual fluctuation between exultation
and dejection, which never let the feeling of security prevail. But
now there is a fixed point where there is always rest. From this
there follows, of itself, more patience with oneself and others,
and less dependence upon them, besides a juster discernment for the
essential in all things, and therewith the true wisdom of life that
springs therefrom. Finally (and this is the chief matter), there is
an absence of the continuous sense of sin because it can always be at
once abolished, and there is a certainty of the right road, of steady
advance, and of a good outcome at the end of life: “the path of the
righteous is as the shining light that shineth more and more unto the
perfect day.”
The first period of this division of life is usually filled up with the
continuous strengthening and confirmation of these principles through
tests of many kinds. These can not fail to appear very soon, for faith,
in spite of what has been said above, is nothing traditional that
persists once for all, but something that must be engendered anew daily
and hourly. A faith that is not always living and present could not
be capable of successfully withstanding the attacks of Apollyon, who
desires surely to reclaim his rebellious subject.
The power of this “Spirit of the World” is very great; happily, one
experiences this only gradually in life; otherwise, perhaps, no one
would have the courage to take up the battle with it. But there is one
power that is still greater, and that is the power of God, which is
made alive in a man through true Christianity. The chief matter in this
(for most) the longest period of life is, therefore, steadfastness and
courage. “Hold fast that which thou hast, that no one take thy crown;”
and look not back, when thou hast once laid hand to plough.
Perhaps the most remarkable thing in this period of life is the union
in man of divine control with freedom. Whatever God wills, he carries
out in the man--easily, if he gives up his will, with difficulty and
sorrow, if he resists or desires to go another way, and no power in
the world can any longer prevent it. But there are, nevertheless, long
portions of time at this stage of life when all principles or doctrines
of belief refuse their service, and everything transcendental persists
in appearing again as a mere dream and sport of fantasy. Those are the
dangerous times in which the soul must keep itself quite still and
beware of all decisive activity. But if it is obliged to act, then let
it say with the Spanish poet, “And be my life or truth or dream, right
must my actions be.”
There must especially rise to full certainty in the soul the conviction
that an eternal divine order exists, against which all the might of
men who still have freedom of action contends quite vainly, and that
all real success and all true happiness consists only in the free
harmony of the free human will with this order, and that punishment
does not _follow_ every violation of this harmony, but resides within
it, and can only be set aside through God’s mercy. Then, as the
Berlenburg Bible says, “the commands of God acquire a pleasant aspect,
and we become their good friends and look upon them as true helps
and preservers, by whose means God wishes to set to one side whatever
hinders us from companionship and union with Him.”
Only when this conviction has become established within us, can we have
a guiding principle for fruitful activity outward; before, it is too
early, and so in most cases without result. Salvation is not a doctrine
in which one can remain quite the same, can say Lord, Lord, and yet be
far from him, but it is some actual thing that really happens to us if
we give up our will to it.
But in order that this may be able to happen to us, we must first
be free from self-love, from self-concern in all its forms; that is
the difficult work that is wrought within us slowly, with many a
halting-place and with much cross-bearing. For we must be quite empty
of ourselves before we can receive everything that we need for our
understanding and feeling, but it must come in daily rations like the
manna of the Old Testament, not all at once as the crafty “old man”
would much rather have it, so as to be as independent as possible of
God’s daily grace; that is the “last error, that is worse than the
first.” To train us thereto, so that we may receive the right gifts in
their fulness, is the meaning of our life-guidance up to this point;
only then, and not before, will our activity be full of blessing. In
this connection the “social question” comes in, not only for the men
of our time, but of every time; it has always existed, and always
will exist, so long as there are human beings; it will never find its
solution either through Church or through State, but only through the
ethical power and the personal love of infinitely many individuals,
each one of whom must, in the sphere of work indicated to him, do that
which is specially laid upon him, and neither bury nor exchange his
talent. That is his outward task in life, which he may neither evade
nor be unfaithful to, and only when and in so far as he is just to
this shall he teach it to others also, and help, during his lifetime,
to maintain this teaching of love upon the earth. When once money,
ambition, and pleasure no longer play any considerable rôle with a man,
then he finds so much leisure time upon his hands that he must really
look about him for some activity to fill it up, else he runs the risk
of falling back, through tedium, to where he was before.
This period is, therefore, essentially made up of work and struggle,
but if all goes rightly, the work is more and more joyous, done with
greater and greater gladness, and without any feeling of distress, and
the struggle against everything undivine in oneself or in others is
more and more victorious, more and more quiet; and in this period there
is finally “a rest that remaineth for the people of God.” God will give
them the end they are waiting for, and an end that is not sad, like
that of so many noble men who had a different aim in life.
Schiller’s picture is not the right one when he says, “Quietly, with
vessel barely saved, the old man returns to the harbor from which,
in youth, he set out with a thousand masts.” No; thankful for all he
has done and suffered, content with what he has become through God’s
mercy, and with the confident prospect of a yet greater and better
field of action, he already, without waiting for his death-bed, lays
his life-accounts to one side, and looks with simple quietness upon the
(for him) unimportant transition into a new sphere of life.
IV
Age comes on suddenly, in most cases; very often with some special
event, usually some sickness, which performs the function of what
is called picket-duty in military life. Then oftentimes there is
disclosed, just as suddenly, the difference (hitherto concealed)
between men and the various outcomes of their lives. While some still
endeavor with redoubled eagerness to enjoy the last fruits of their
autumnal days (though age often reveals them now as so little worth
while), or else give themselves up to pessimistic despair over the
transitoriness of all things earthly (which always forms the close
of each great period of pleasure), more earnestly minded spirits are
now for the first time saying: “Whither am I bound? The world’s call
to pleasure sounds hollow to me, now that the doors of eternity stand
open before; I am sated with the whited bowl of untruth and its vapid
draughts, and I bear my empty pitchers to thy springs, O thou city of
God!” These are the laborers that stood idle all the day, or fatigued
themselves with useless toil. These also will be accepted still, and
will receive their penny at the end of the day’s labor as well as those
who came earlier. The mercy of the Lord of Toil thus wills it, though
many murmur against this, even yet.
But it is better, nevertheless, if this incoming has taken place
earlier and the third period is not a time of turning about, but merely
the natural sequence and development of the second. For the true steps
of life have about them something of the Dantean Paradise; namely this,
that in each of them, even in the lowest, already resides something of
the uppermost--something that pacifies the soul, without longing for
more, and yet with hope for more.
In the life of people who have become old, three sorts of dispositions
are regularly shown. The ordinary one, when outward circumstances are
favorable, is that of elderly people who are fond of life and who want
as much as possible to enjoy the remnant of their existence in a finer
or coarser manner, and accordingly sink now and then into caricatures
of youth. The basis of this disposition is selfishness, which, even
in its finer form, at last affects unpleasantly every one who meets
it. Aristocratic idlers have such an exit to life, for the most part.
A worthier end is when people who have been busy for the most of life
take their repose, whether it be a resting upon their laurels, or, as
more frequently happens, upon their accumulated capital. These are,
in the best instances, the cheerful old people who are treasured and
cared for by their relatives, spend their last days in respectably
doing nothing, revel in memories of their youth, or student-years, or
travels, or campaigns, and now and then compose memoirs, or let their
jubilees be celebrated. Apart from a certain vanity and pettiness that
is always joined therewith, this is an innocent exit to life, and
the world is as a rule lenient toward it--if for no other reason, at
least for the reason that these people no longer stand in anybody’s
way; therefore it gladly gives them a handsome burial and a few
fitting obituary notices in the papers on the day of the funeral, and
with that its concernment is definitely fulfilled. The third kind of
conclusion to life is the moving forward to a higher existence, the
hand continuously at the plough, never looking backward to the past,
but always directing the eyes toward what is yet to be attained. This
conception of life is really only possible with persons who believe
in a future life; nevertheless, it also appears among other earnest
workers, but is then joined with sadness over the continual decline
of the powers. This is the worthiest, indeed the only worthy exit
to life, though often accompanied with sorrows of some sort, to
keep one in fit condition for conflict. These three endings of life
resemble the three caskets in Shakespeare’s drama: the first, in the
golden casket, is outwardly the most splendid, but within is full of
emptiness and is at bottom to be despised; the second, in the silver
casket, is not unworthy, but somewhat “ordinary”; the third contains,
in mostly invisible form, the real crown of a life that has been wisely
understood and well-employed to the very end, and that bears within
itself the full assurance of a yet better continuation beyond.
At any rate, the special task of the final step of life is living in
all sincerity in nearness to God--something that it is much easier
to think of than to describe. The descriptions of those who have
themselves experienced this suddenly leave us, as a rule, in the lurch,
whether because they lived in order to act, and not to describe, or
because they disdained saying things about themselves which, at their
stage of advancement, seemed matters of course and nowise meritorious,
but something to be continuously received in humility. The goal of this
period is just here--no longer to receive anything for one’s own sake,
but to become a blessing to others in that humble spirit which now has
come to belong to the virtues that have been won.
To begin with, there will usually come a great and final trial; for
all men in whom God takes a real interest (if we may so speak) must
again and again, in the different periods of their life, pass anew
into a kind of smelting fire, whose glow, as Dante says, alone brings
the spirit to its majority and separates the inferior elements of its
nature, which perhaps appear as still necessary at a lower stage.
Without a firm trust in God, such as should now exist in this final
period of life, these last trials were often not to be endured; yet in
them, nevertheless, each hard blow now has a tenfold effect. It is the
best sign of advance if the soul possesses the grace to welcome this
suffering and not to be tired of it until God himself removes it as
quite superfluous. Psychologically correct in this regard is the remark
of St. Angela of Foligni, that men at this stage must still, for their
penance, harbor within themselves for a time, quite against their will,
the very faults which once they voluntarily cultivated.
Out of all this there then arises the thoroughly humble man, no longer
in the least infatuated with himself, to whom everything is right that
befalls him, who believes he deserved nothing better, but something
still worse if pure justice had been done, and who can let everything
please him if it is God’s will. But if this is all genuine and not
mere pious talking, this is a difficult task for which the man will be
completely qualified only toward the end of his life. For self-love
must be burnt out still more thoroughly than before, and he must be
inflicted, or at least threatened, with the hardest blow that can be
given to his special failing. If he passes through this without ever
losing his trust in God, then he has approached nearer to the divine
than could happen in any other way; and if there is such a thing at all
as a life of blessed spirits after the fashion of our present feelings
and conceptions, then he will be brought so near to this by acquiring
such a temperament, that a transition to that life will now appear
conceivable and possible to him.
But in that case the last aggravations of the earthly life have,
without doubt, the further purpose of making the departure from it less
difficult for the man thus tried; just as nothing in old people pleases
us less, or makes a more vulgar impression upon us, than when they
still hang tightly on to life.
One of the best aids is never to look back, because he who in Purgatory
“looks back, must turn back”; and further, not to lose a single minute
of life, but to keep one’s full activity up to the last moment. For the
purpose of life in the period of age is to bear fruit, not to repose,
and so long as something is still left to be done, what is already done
is to be regarded as nothing.
The characteristic quality of this sort of old people is not an
imaginary “saintliness,” but their wholesouledness. The only
saintliness we attain to on this earth consists in a complete harmony
with the divine will and in a complete readiness to fall in with it,
so that no serious struggle between good and evil any longer finds
place within ourselves. On the other hand, a mediæval saint rightly
says that saintliness, whenever it is genuine, sets the outward man in
order also. For God is a “God of order” and by no means a friend of
singularities of any sort, especially in outward things. People who
set a value upon such singularities, though they may not be wholly
spurious “saints,” are certainly, nevertheless, very weak ones, whose
peculiarities make them sometimes uneasy to live with. If religion, in
this final stage of life, does not at least set such things right, but
lets the man go on being querulous and selfish and difficult for those
around him, then it has never been of much worth. A special indication
of the ripeness of age, furthermore, is the union of qualities which,
at other periods of life, are wont to exclude one another; for example,
naïveté and shrewdness, dignity and childlike gayety, fineness of taste
and complete simplicity, sternness and gentleness, clear judgment and
enthusiasm of emotion. This alone gives the impression of completeness,
as far as is possible here upon earth.
One or the other of my readers may still ask how one can remain young
in old age. The most important spiritual means is probably “always
to be learning some new thing,” to have an interest in something and
to keep something always before oneself. Therefore the great apostle
of Christianity said shortly before his departure: “Forgetting the
things which are behind, and stretching forward to the things which
are before, I press on toward the goal, unto the prize of the high
calling of God in Christ Jesus: let us therefore, as many as be
perfect, be thus minded, and if in anything ye are otherwise minded,
even this shall God reveal unto you.” This, then, is a clear and
simple road, and in this direction is already contained the final
watchword of life: Obedience. Everything that is done for oneself,
for one’s own elevation, even in the best sense, has, nevertheless, a
slight after-taste of self-seeking, and in old age one will scarcely
keep his life spiritually sound to the final moment, if it does not
result at last in an absolute military obedience, and in a “harvest of
God,”--reaped, that is, for Him, and not for ourselves. The secret of
religion lies indeed in one’s keeping near to God, in all the stages
of life; but first, one must learn to endure it (not to flee from it);
then to seek it; and finally to have it, and “dwell in the everlasting
glow.”
That this can not happen upon earth altogether without suffering,
even to the very end, lies in the nature of things, and is shown in
the life of many admirable men, who have eagerly longed for rest, and
have said with old Simeon at the end of their days, “Now lettest thou
thy bondservant depart, O Master, according to thy word, in peace.”
Besides, as already pointed out, it may really happen that a so-called
beautiful death, in the circle of one’s own people and amidst the
general recognition of one’s fellow-citizens, may not at all mean the
best destiny and the highest recognition on the part of God, as would
some heroic death which is itself a last deed done for country or for
humanity. But our time has become so feeble in its Christianity that
such a thought now lies quite outside the reckoning of most men, even
the most devout. But at any rate it does not lie in their power of will
what form their death shall take, any more than formerly what form
their life should take, and they must, under any circumstance, have
found their peace with God in respect to this last of all life-problems
also.
The most beautiful thing about a life near to its close is its repose
of soul, that abounding peace which nothing can shake any longer, and
which has fought it out with God and men, and has prevailed.
The essential element in all religion requisite thereto is very simple,
and really lies already in the forgotten meaning of that word itself.
It consists in the careful and constant maintenance of the “bond”
which unites us with God, through our unfailing good-will toward Him,
and through our renunciation of all that stands in the way--what the
Scriptures call “seeking God.” This is our part. Then God also comes
“ere we are aware, and lets much good fall to our share.” He comes even
to such as know him only very imperfectly (and, for that matter, that
is the case with us all), if only there is a sincere longing for Him in
their hearts.
But unless He does come, each and every religious practice, in
whatsoever form it now takes or may conceivably take hereafter, is
but a still-born device of man, and never procures us what we are all
nevertheless seeking--Happiness.
FOOTNOTE:
[1] Originally an address before an association of young merchants.
By CARL HILTY
HAPPINESS
Translated by the Rev. Francis G. Peabody, Plummer Professor of
Christian Morals in Harvard University
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