The German Classics of the Nineteenth and Twentieth Centuries, Volume 05. Коллектив авторов
under the influence of God; to lead them to the domain of religion in which he breathes his native air; and to infect them with the contagion of his own holy emotions. He speaks forth the Divine which stirs his bosom, and in holy silence the assembly follows the inspiration of his words. Whether he unveils a secret mystery, or with prophetic confidence connects the future with the present; whether he strengthens old impressions by new examples, or is led by the lofty visions of his burning imagination into other regions of the world and into another order of things, the practised sense of his audience everywhere accompanies his own; and when he returns into himself from his wanderings through the kingdom of God, his own heart and that of each of his hearers are the common dwelling-place of the same emotion.
If, now, the agreement of his sentiments with that which they feel be announced to him, whether loudly or low, then are holy mysteries—not merely significant emblems, but, justly regarded, natural indications of a peculiar consciousness and peculiar feelings—invented and celebrated, a higher choir, as it were, which in its own lofty language answers to the appealing voice. But not only, so to speak; for as such a discourse is music without tune or measure, so there is also a music among the Holy, which may be called discourse without words, the most distinct and expressive utterance of the inward man. The Muse of Harmony, whose intimate relation with religion, although it has been for a long time spoken of and described, is yet recognized only by few, has always presented upon her altars the most perfect and magnificent productions of her selectest scholars in honor of religion. It is in sacred hymns and choirs, with which the words of the poet are connected only by slight and airy bands, that those feelings are breathed forth which precise language is unable to contain; and thus the tones of thought and emotion alternate with each other in mutual support, until all is satisfied and filled with the Holy and the Infinite. Of this character is the influence of religious men upon one another; such is their natural and eternal union. Do not take it ill of them that this heavenly bond—the most consummate product of the social nature of man, but to which it does not attain until it becomes conscious of its own high and peculiar significance—that this should be deemed of more value in their sight than the political union which you esteem so far above everything else, but which will nowhere ripen to manly beauty, and which, compared with the former, appears far more constrained than free, far more transitory than eternal.
But where now, in the description which I have given of the community of the pious, is that distinction between priests and laymen, which you are accustomed to designate as the source of so many evils? A false appearance has deceived you. This is not a distinction between persons, but only one of condition and performance. Every man is a priest, so far as he draws others around him, into the sphere which he has appropriated to himself and in which he professes to be a master. Every one is a layman, so far as he is guided by the counsel and experience of another, within the sphere of religion, where he is comparatively a stranger. There is not here the tyrannic aristocracy, which you describe with such hatred; but this society is a priestly people, a perfect republic, where every one is alternately ruler and citizen, where every one follows the same power in another which he feels also in himself, and with which he, too, governs others.
How then could the spirit of discord and division—which you regard as the inevitable consequence of all religious combinations—find a congenial home within this sphere? I see nothing but that All is One, and that all the differences which actually exist in religion, by means of this very union of the pious, are gently blended with one another. I have directed your attention to the different degrees of religiousness, I have pointed out to you the different modes of insight and the different directions in which the soul seeks for itself the supreme object of its pursuit. Do you imagine that this must needs give birth to sects, and thus destroy all free and reciprocal intercourse in religion? It is true, indeed, in contemplation, that everything which is separated into various parts and embraced in different divisions, must be opposed and contradictory to itself; but consider, I pray you, how Life is manifested in a great variety of forms, how the most hostile elements seek out one another here, and, for this very reason, what we separate in contemplation all flows together in life. They, to be sure, who on one of these points bear the greatest resemblance to one another, will present the strongest mutual attraction, but they cannot, on that account, compose an independent whole; for the degrees of this affinity imperceptibly diminish and increase, and in the midst of so many transitions there is no absolute repulsion, no total separation, even between the most discordant elements. Take which you will of these masses which have assumed an organic form according to their own inherent energy; if you do not forcibly divide them by a mechanical operation, no one will exhibit an absolutely distinct and homogeneous character, but the extreme points of each will be connected at the same time with those which display different properties and properly belong to another mass.
If the pious individuals, who stand on the same degree of a lower order, form a closer union with one another, there are yet some always included in the combination who have a presentiment of higher things. These are better understood by all who belong to a higher social class than they understand themselves; and there is a point of sympathy between the two which is concealed only from the latter. If those combine in whom one of the modes of insight, which I have described, is predominant, there will always be some among them who understand at least both of the modes, and since they, in some degree, belong to both, they form a connecting link between two spheres which would otherwise be separated. Thus the individual who is more inclined to cherish a religious connection between himself and nature, is yet by no means opposed, in the essentials of religion, to him who prefers to trace the footsteps of the Godhead in history; and there will never be wanting those who can pursue both paths with equal facility. Thus in whatever manner you divide the vast province of religion, you will always come back to the same point.
If unbounded universality of insight be the first and original supposition of religion, and hence also, most naturally, its fairest and ripest fruit, you perceive that it cannot be otherwise than that, in proportion as an individual advances in religion and the character of his piety becomes more pure, the whole religious world will more and more appear to him as an indivisible whole. The spirit of separation, in proportion as it insists upon a rigid division, is a proof of imperfection; the highest and most cultivated minds always perceive a universal connection, and, for the very reason that they perceive it, they also establish it. Since every one comes in contact only with his immediate neighbor, but, at the same time, has an immediate neighbor on all sides and in every direction, he is, in fact, indissolubly linked in with the whole. Mystics and Naturalists in religion, they to whom the Godhead is a personal Being, and they to whom it is not, they who have arrived at a systematic view of the Universe, and they who behold it only in its elements or only in obscure chaos—all, notwithstanding, should be only one, for one band surrounds them all and they can be totally separated only by a violent and arbitrary force; every specific combination is nothing but an integral part of the whole; its peculiar characteristics are almost evanescent, and are gradually lost in outlines that become more and more indistinct; and at least those who feel themselves thus united will always be the superior portion.
Whence, then, but through a total misunderstanding, have arisen that wild and disgraceful zeal for proselytism to a separate and peculiar form of religion, and that horrible expression—"no salvation except with us." As I have described to you the society of the pious, and as it must needs be according to its intrinsic nature, it aims merely at reciprocal communication, and subsists only between those who are already in possession of religion, of whatever character it may be; how then can it be its vocation to change the sentiments of those who now acknowledge a definite system, or to introduce and consecrate those who are totally destitute of one? The religion of this society, as such, consists only in the religion of all the pious taken together, as each one beholds it in the rest—it is Infinite; no single individual can embrace it entirely, since so far as it is individual it ceases to be one, and hence no man can attain such elevation and completeness as to raise himself to its level. If any one, then, has chosen a part in it for himself, whatever it may be, were it not an absurd procedure for society to wish to deprive him of that which is adapted to his nature—since it ought to comprise this also within its limits, and hence some one must needs possess it?
And to what end should it desire to cultivate those who are yet strangers to religion? Its own especial characteristic—the Infinite Whole—of course it cannot impart to them; and the communication of