Religion And Health. James Joseph Walsh
earlier. Suicide happens at ever younger years just in proportion, it would seem, to the spread of popular education and the lessening of the influence of religion, while at the same time the necessity for restraint for insanity and of internments in asylums is also coming at a younger age. People used to go through with some of the very hard things of life before they were ready to give up struggling or broke down in mind, but now some of the minor trials of early life—a petty setback in school examinations or disappointment in a youthful love affair—may bring about a very serious breakdown in physical or mental health and may even lead to suicide.
We need ever so much more training in the discipline of sacrifice even from very earliest youth, but almost needless to say this can come practically only from religion, and religious influences are waning for a great many people. All young folks must be trained to give things up voluntarily so that when disappointment comes they are ready for it. They must be taught to stand some of the disagreeable things in life so that they may have the will power to endure even the hardest ones, if they should be called upon to do so. Such discipline, instead of being cruel, is really kind, for constituted as life is and with hardships and trials inevitable to the great majority of people, it is all-important that we should be prepared for them. It is the role of religion particularly to do this. It can accomplish it without producing unfortunate reactions, but on the contrary with personal satisfaction to the individual who has to be trained in endurance because of the feeling that the sacrifices have a worth beyond that of the merely material.
Whole-hearted sacrifice will lift a character up to heights of heroism that are supremely admirable and make life exemplary, though the failure to take the opportunities for sacrifice may lead to crushing of the spirit entirely. Almost inevitably this brings about disturbance of health as well as deterioration of character. The loss of children by death, particularly when there are but one or two children in a family, as is so frequent in modern times, often brings on a state of mental perturbation in which the health of mind and body, especially of women, may suffer severely. Religion, with its development of the spirit of sacrifice, whenever it is taken seriously, is the best possible sheet anchor in such cases, and the gradual diminution of religious feelings and abandonment of religious practice during the present generation have greatly multiplied the tendency to such severe breakdowns.
A distinguished scientist. Professor Whittaker, the Royal Astronomer of Ireland, dwelt on the scientific aspect of sacrifice for high purpose in a way that is illuminating and serves to make our generation understand better the enduring nature of sacrifice in creation and the place that it has in the up-building of what is best in life.
"Surrender to the will of God generally means the giving up of some of the delights of the world. Like the coral island built up on the accumulations of its own past life, the perfected kingdom is to be reached only by the sacrifice of countless generations of its own up-builders. But—and this is the greatest of all evidence of the divine life within humanity—in all ages men have left the pleasures of their former life to obey the inward call. The long procession that leads to the distant goal is reunited afresh in every generation: and to-day millions have found the joy of a life centered round the words of the Master, 'Repent', 'Follow Me.'"
A distinguished mathematician who is at the same time a very well-known physical scientist declared not long since that the formula for happiness may be expressed as follows:
In this, h stands for the amount of individual happiness and is equal to what the individual has got, g, divided by w, what he wants. If a man has a great deal but wants ever so much more, his fraction of happiness may be comparatively small. If he has got even a little but does not want much more, his fraction of happiness may approach an integer. If he has got anything in the world and does not want anything more, according to the terms of the formula, he is infinitely happy, for one divided by zero equals infinity (1/0=infinity). What is important for men for their happiness then is not so much to try to increase the numerator by adding to or even multiplying their possessions, but to decrease the denominator by lessening their wants and by decreasing the number of things without which they feel that they cannot be happy.
Almost needless to say the one element above all in life which enables men to reduce their wants and to live in satisfaction with few things is religion. A great many men in the history of the race have for religious motives assumed the obligations of voluntary poverty and have greatly increased satisfaction in life and have found happiness thereby. The multiplication of material wants which after a time become needs that actually cannot be dispensed with without a feeling of serious deprivation leads to such preoccupation with mere bodily concerns that no time is left to live the life of the spirit and really to enjoy the things of the mind and the heart and the soul with the supreme satisfaction which their experience gives to us. The old pagan poet, Horace, suggested long ago that he hated the apparatus of luxury because it took away so much of the simple enjoyment of life and consumed so much time in idle concerns. Nothing is so helpful in enabling men to simplify life as religious motives. They learn to make the sacrifice of certain inclinations and feelings that would tempt them to rival other men and to be satisfied with a little for the sake of the lessened allurements to luxury that are thus secured for themselves and their children. Health comes as a by-product of this simplification of life as it is not likely to come under any other circumstances.
To all men there comes, sooner or later in life, the realization that the getting of things cannot bring happiness. Oscar Wilde said in one of his well-known caustic epigrams, "There are two tragedies in life; the one is not getting what you want and the other is getting it; and of the two the latter is the worse." Quite apart from the pessimism and the exaggeration of the apothegm which constitutes only part of the humor, there is a great deal of truth in the expression, as all men learn eventually. What Faust said to Mephistopheles was that "if ever a time shall come when I shall be willing to say to the passing moment 'stay you with me, for I shall be satisfied with you forever' then you may have my soul." All that the devil had to do was to make him happy, but that is impossible, for "man never is, but to be blessed." There is no lasting satisfaction in getting, for men increase their desires with everything they get.
Men come to realize, if they gather wisdom with the years, that the fruit of striving and the quest after anything in the world, be it riches or knowledge or honor or power, is of itself but dust and ashes in the mouth once the goal has been reached, for it is the quest and not the attainment, the hunt and not the capture that counts in life, and the only thing that can possibly give any genuine satisfaction to man is the cultivation of the spirit of sacrifice. Sacrifices made for a higher power give life a meaning that it would otherwise have lost. For those who have reached the years beyond middle life, the blessedness of giving rather than receiving, of making sacrifices rather than seeking satisfaction, means the renewal of life's hopes and aspirations.
It is making a virtue of necessity to cultivate the spirit of sacrifice, but then it was a great philosopher who said that "the only virtue worth while talking about is the virtue that is made out of necessity." Most of the things in life that are really worth while we have to do whether we want to or not, and it is the spirit in which they are done that lifts them out of the rut of common-place, sordid, everyday actions into the realm of spiritual significance, because they are done for a great purpose. Each act of sacrifice may thus be made an act of worship of the Deity and have almost an infinite value. This makes even the minor acts of life produce a satisfaction not otherwise possible and gives a new significance to life when the novelty of living has worn off and when the taedium vitae, the tiredness with life that comes to every one after a while, if mere human motives prevail, steals over us.
There is a passage in the Scriptures, the truth of which a good many people seem to doubt in the modern time, though the experience of centuries has confirmed it. "It is more blessed to give than to receive." Those who have experienced the delightful satisfaction of giving whole-heartedly, even when they did not have much to give, realize the truth of this. By comparison, the poor are the great givers among men, giving ever so much more in proportion to their means than do the rich, almost without exception, and it is to them particularly that these divine words have come home. They are ready to make all sorts of personal sacrifices to help those around them, almost as a rule, and they know the blessedness of giving. If the rich gave to others in anything like the proportion to what the poor so commonly do, there