第37章

It is difficult to imagine how the association of lovers and friends can be very fine and close and good unless the two who love are each also linked to God, so that through their moods and fluctuations and the changes of years they can be held steadfast by his undying steadfastness. But it has been felt by many deep-feeling people that there is so much kindred between the love and trust of husband and wife and the feeling we have for God, that it is reasonable to consider the former also as a sacred thing. They do so value that close love of mated man and woman, they are so intent upon its permanence and completeness and to lift the dear relationship out of the ruck of casual and transitory things, that they want to bring it, as it were, into the very presence and assent of God. There are many who dream and desire that they are as deeply and completely mated as this, many more who would fain be so, and some who are.

And from this comes the earnest desire to make marriage sacramental and the attempt to impose upon all the world the outward appearance, the restrictions, the pretence at least of such a sacramental union.

There may be such a quasi-sacramental union in many cases, but only after years can one be sure of it; it is not to be brought about by vows and promises but by an essential kindred and cleaving of body and spirit; and it concerns only the two who can dare to say they have it, and God. And the divine thing in marriage, the thing that is most like the love of God, is, even then, not the relationship of the man and woman as man and woman but the comradeship and trust and mutual help and pity that joins them. No doubt that from the mutual necessities of bodily love and the common adventure, the necessary honesties and helps of a joint life, there springs the stoutest, nearest, most enduring and best of human companionship; perhaps only upon that root can the best of mortal comradeship be got; but it does not follow that the mere ordinary coming together and pairing off of men and women is in itself divine or sacramental or anything of the sort. Being in love is a condition that may have its moments of sublime exaltation, but it is for the most part an experience far down the scale below divine experience; it is often love only in so far as it shares the name with better things; it is greed, it is admiration, it is desire, it is the itch for excitement, it is the instinct for competition, it is lust, it is curiosity, it is adventure, it is jealousy, it is hate. On a hundred scores 'lovers'

meet and part. Thereby some few find true love and the spirit of God in themselves or others.

Lovers may love God in one another; I do not deny it. That is no reason why the imitation and outward form of this great happiness should be made an obligation upon all men and women who are attracted by one another, nor why it should be woven into the essentials of religion. For women much more than for men is this confusion dangerous, lest a personal love should shape and dominate their lives instead of God. "He for God only; she for God in him,"phrases the idea of Milton and of ancient Islam; it is the formula of sexual infatuation, a formula quite easily inverted, as the end of Goethe's Faust ("The woman soul leadeth us upward and on") may witness. The whole drift of modern religious feeling is against this exaggeration of sexual feeling, these moods of sexual slavishness, in spiritual things. Between the healthy love of ordinary mortal lovers in love and the love of God, there is an essential contrast and opposition in this, that preference, exclusiveness, and jealousy seem to be in the very nature of the former and are absolutely incompatible with the latter. The former is the intensest realisation of which our individualities are capable; the latter is the way of escape from the limitations of individuality. It may be true that a few men and more women do achieve the completest unselfishness and self-abandonment in earthly love. So the poets and romancers tell us. If so, it is that by an imaginative perversion they have given to some attractive person a worship that should be reserved for God and a devotion that is normally evoked only by little children in their mother's heart. It is not the way between most of the men and women one meets in this world.

But between God and the believer there is no other way, there is nothing else, but self-surrender and the ending of self.