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「We have wound our way back, after our excursion through mysticism and philosophy, to wherewe were before: the uses of religion, its uses to the individual who has it, and the uses of theindividual himself to the world, are the best arguments that truth is in it. We return to the empiricalphilosophy: the true is what works well, even though the qualification "on the whole" may alwayshave to be added. In this lecture we must revert to description again, and finish our picture of thereligious consciousness by a word about some of its other characteristic elements. Then, in a finallecture, we shall be free to make a general review and draw our independent conclusions.The first point I will speak of is the part which the aesthetic life plays in determining one"schoice of a religion. Men, I said awhile ago, involuntarily intellectualize their religious experience.They need formulas, just as they need fellowship in worship. I spoke, therefore, toocontemptuously of the pragmatic uselessness of the famous scholastic list of attributes of the deity,for they have one use which I neglected to consider. The eloquent passage in which Newmanenumerates them[301] puts us on the track of it. Intoning them as he would intone a cathedralservice, he shows how high is their aesthetic value. It enriches our bare piety to carry these exaltedand mysterious verbal additions just as it enriches a church to have an organ and old brasses,marbles and frescoes and stained windows. Epithets lend an atmosphere and overtones to ourdevotion. They are like a hymn of praise and service of glory, and may sound the more sublime forbeing incomprehensible. Minds like Newman"s[302] grow as jealous of their credit as heathenpriests are of that of the jewelry and ornaments that blaze upon their idols.[301] Idea of a University, Discourse III. Section 7.[302] Newman"s imagination so innately craved an ecclesiastical system that he can write: "Fromthe age of fifteen, dogma has been the fundamental principle of my religion: I know no otherreligion; I cannot enter into the idea of any other sort of religion." And again speaking of himselfabout the age of thirty, he writes: "I loved to act as feeling myself in my Bishop"s sight, as if itwere the sight of God." Apologia, 1897, pp. 48, 50.Among the buildings-out of religion which the mind spontaneously indulges in, the aestheticmotive must never be forgotten. I promised to say nothing of ecclesiastical systems in theselectures. I may be allowed, however, to put in a word at this point on the way in which theirsatisfaction of certain aesthetic needs contributes to their hold on human nature. Although somepersons aim most at intellectual purity and simplification, for others RICHNESS is the supremeimaginative requirement.[303] When one"s mind is strongly of this type, an individual religion willhardly serve the purpose. The inner need is rather of something institutional and complex, majesticin the hierarchic interrelatedness of its parts, with authority descending from stage to stage, and atevery stage objects for adjectives of mystery and splendor, derived in the last resort from theGodhead who is the fountain and culmination of the system. One feels then as if in presence ofsome vast incrusted work of jewelry or architecture; one hears the multitudinous liturgical appeal;one gets the honorific vibration coming from every quarter. Compared with such a noblecomplexity, in which ascending and descending movements seem in no way to jar upon stability,in which no single item, however humble, is insignificant, because so many august institutionshold it in its place, how flat does evangelical Protestantism appear, how bare the atmosphere ofthose isolated religious lives whose boast it is that "man in the bush with God may meet."[304] .
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