Grammar of Assent

This vivid apprehension of religious objects, on which I have been enlarging, is independent of the written records of Revelation; it does not require any knowledge of Scripture, nor of the history or the teaching of the Catholic Church. It is independent of books. But if so much may be traced out in the twilight of Natural Religion, it is obvious how great an addition in fulness and exactness is made to our mental image of the Divine Personality and Attributes, by the light of Christianity. And, indeed, to give us a clear and sufficient object for our faith, is one main purpose of the supernatural Dispensations of Religion. This purpose is carried out in the written Word, with an effectiveness which inspiration alone could secure, first, by the histories which form so large a portion of the Old Testament; and scarcely less impressively in the prophetical system, as it is gradually unfolded and perfected in the writings of those who were its ministers and spokesmen. And as the exercise of the affections strengthens our apprehension of the object of them, it is impossible to exaggerate the influence exerted on the religious imagination by a book of devotions so sublime, so penetrating, so full of deep instruction as the Psalter, to say nothing of other portions of the Hagiographa. And then as regards the New Testament; the Gospels, from their subject, contain a manifestation of the Divine Nature, so special, as to make it appear from the contrast as if nothing were known of God, when they are unknown. Lastly, the Apostolic Epistles, the long history of the Church, with its fresh and fresh exhibitions of Divine Agency, the Lives of the Saints, and the reasonings, internal collisions, and decisions of the Theological School, form an extended comment on the words and works of our Lord.

I think I need not say more in illustration of the subject which I proposed for consideration in this Section. I have wished to trace the process by which the mind arrives, not only at a notional, but at an imaginative or real assent to the doctrine that there is One God, that is, an assent made with an apprehension, not only of what the words of the proposition mean, but of the object denoted by them. Without a proposition or thesis there can be no assent, no belief, at all; any more than there can be an inference without a conclusion. The proposition that there is One Personal and Present God may be held in either way; either as a theological truth, or as a religious fact or reality. The notion and the reality assented-to are represented by one and the same proposition, but serve as distinct interpretations of it. When the proposition is apprehended for the purposes of proof, analysis, comparison, and the like intellectual exercises, it is used as the expression of a notion; when for the purposes of devotion, it is the image of a reality. Theology, properly and directly, deals with notional apprehension; religion with imaginative.

Here we have the solution of the common mistake of supposing that there is a contrariety and antagonism between a dogmatic creed and vital religion. People urge that salvation consists, not in believing the propositions that there is a God, that there is a Saviour, that our Lord is God, that there is a Trinity, but in believing in God, in a Saviour, in a Sanctifier; and they object that such propositions are but a formal and human medium destroying all true reception of the Gospel, and making religion a matter of words or of logic, instead of its having its seat in the heart. They are right so far as this, that men can and sometimes do rest in the propositions themselves as expressing intellectual notions; they are wrong, when they maintain that men need do so or always do so. The propositions may and must be used, and can easily be used, as the expression of facts, not notions, and they are necessary to the mind in the same way that language is ever necessary for denoting facts, both for ourselves as individuals, and for our intercourse with others. Again, they are useful in their dogmatic aspect as ascertaining and making clear for us the truths on which the religious imagination has to rest. Knowledge must ever precede the exercise of the affections. We feel gratitude and love, we feel indignation and dislike, when we have the informations actually put before us which are to kindle those several emotions. We love our parents, as our parents, when we know them to be our parents; we must know concerning God, before we can feel love, fear, hope, or trust towards Him. Devotion must have its objects; those objects, as being supernatural, when not represented to our senses by material symbols, must be set before the mind in propositions. The formula, which embodies a dogma for the theologian, readily suggests an object for the worshipper. It seems a truism to say, yet it is all that I have been saying, that in religion the imagination and affections should always be under the control of reason. Theology may stand as a substantive science, though it be without the life of religion; but religion cannot maintain its ground at all without theology. Sentiment, whether imaginative or emotional, falls back upon the intellect for its stay, when sense cannot be called into exercise; and it is in this way that devotion falls back upon dogma.

Section 2