I have been fortunate in the course of my life in knowing, more or less intimately, several eminent priests; and by this I do not mean necessarily eminent ecclesiastics; several famous ecclesiastics with whom circumstances have brought me into contact have not been priestly persons at all; they have been vigorous, wise, energetic, statesmanlike men, such as I suppose the Pontifex Maximus at Rome might have been, with a kind of formal, almost hereditary, priesthood. And, on the other hand, I have known more than one layman of distinctly priestly character, priestly after the order of Melchizedek, who had not, I suppose, received any religious consecration for his ministry, apart from perhaps a kingly initiation.
The essence of the priest is that he should believe himself, however humbly and secretly, to be set in a certain sense between humanity and God. He is conscious, if not of a mission, at least of a vocation, as an interpreter of secrets, a guardian of mysteries; he would believe that there are certain people in the world who are called to be apostles, whose work it is to remind men of God, and to justify the ways of God to men. He feels that he stands, like Aaron, to make atonement; that he is in a certain definite relation to God, a relation which all do not share; and that this gives him, in a special sense, something of the divine and fatherly relation to men. In the hands of a perfectly humble, perfectly disinterested man, this may become a very beautiful and tender thing. Such a man, from long and intimate relations with humanity, will have a very deep knowledge of the human heart. He will be surprised at no weakness or frailty; he will be patient with all perverseness and obduracy; he will be endlessly compassionate, because he will realize the strength and insistence of temptation; he will be endlessly hopeful, because he will have seen, a hundred times over, the flower of virtue and love blooming in an arid and desolate heart. He will have seen close at hand the transforming power of faith, even in natures which have become the shuddering victims of evil habit.
Such a priest as I describe had occasion once to interview a great doctor about the terrible case of a woman of high social position who had become the slave of drink. The doctor was a man of great force and ability, and of unwearying devotion; but he was what would be called a sceptic and a materialist. The priest asked if the case was hopeless; the great doctor shrugged his shoulders. "Yes," he said, "pathologically speaking, it is hopeless; there may be periods of recovery, but the course that the case will normally run will be a series of relapses, each more serious and of longer duration than the last." "Is there no chance of recovery on any line that you could suggest?" said the priest. The two looked at each other, both good men and true. "Well," said the doctor after a pause, "this is more in your line than mine; the only possible chance lies in the will, and that can only be touched through an emotion. I have seen a religious emotion successful, where everything else failed." The priest smiled and said, "I suppose that would seem to you a species of delusion? You would not admit that there was any reality behind it?" "Yes," said the doctor, "a certain reality, no doubt; the emotional processes are at present somewhat obscure from the scientific point of view: it is a forlorn hope." "Yes," said the priest, "and it is thus the kind of task for which I and those of my calling feel bound to volunteer."
Of course one of the difficulties that the priest has to struggle against is his inheritance. If we trace back the vocation of the priest to the earliest times, we find their progenitors connected with some of the darkest and saddest things in human history. They are of the same tribe as wizards and magicians, sorcerers and medicine-men, the celebrators of cruel and unholy rites. The priests of Moloch, of Chemosh, of Baal, are the dark and ancient ancestors of the same vocation. All who have trafficked in the terrors of mankind, who have gained power by trading on superstitious imaginings, who have professed to propitiate wrathful and malignant spirits, to stand between men and their dreadful Maker—all these have contributed their share to the dark and sad burden which the priest has to bear. As soon as man, rising out of pure savagery, began to have any conception of the laws of nature, he found in himself a deep instinct for happiness, a terror of suffering and death; yet, at the same time, he found himself set in a world where afflictions seemed to be rained down upon humanity by some mysterious, unseen, and awful power. Could man believe that God wished him well, who racked him with cruel pain, sent plagues among his cattle, swept away those whom he loved, destroyed his crops with hail and thunderbolts, and at the end of all dragged him reluctant and shuddering into the darkness, out of a world where so much was kind and cheerful, and where, after all, it was sweet to live?
He turned in his despair to any one who could profess to hold out any shield over him, who could claim to read the dreadful mind of God, and to propitiate His mercy. Even then a demand created a supply. Men have always loved power and influence; and so spirits of sterner and more tenacious mould, who could perhaps despise the lesser terrors of mankind, and who desired, above all things, to hold the destinies of others in their hands, to make themselves felt, naturally seized the opportunity of surrounding themselves with the awe and dignity that the supposed possession of deeper knowledge and more recondite powers offered them.
Then as the world broadened and widened, as reason began to extend its sway, the work of the priest became more beneficent, and tended to bless and hallow rather than to blast and curse. But still the temptation remains a terribly strong one for men of a certain type, men who can afford to despise the more material successes of the world, who can merge their personal ambition in ambitions for an order and a caste, still to claim to stand between man and God, to profess to withhold His blessings, to grasp the keys of His mysteries, to save men from the consequences of sin. As long as human terror exists, as long as men fear suffering and darkness and death, they will turn to any one who can profess to give them relief; and relief, too, will come; for the essence of courage is, for many timid hearts, the dependence upon a stronger will. And if a man can say, with a tranquil conviction, to a suffering and terrified comrade, "There is no need to fear," the fear loses half its terrors and half its sting.
Now, when religion of any kind becomes a part of the definite social life of the world, there must of course be an order of ministers whose business it is to preach it, and to bring it home to the minds of men. Such men will be set apart by a solemn initiation to their office; the more solemn the initiation is, the more faithful they will be. The question rather is what extent of spiritual power such ministers may claim. The essence of religious liberty is that men should feel that there is nothing whatever that stands between themselves and God; that they can approach God with perfect and simple access; that they can speak to Him without concealment of their sins, and receive from Him the comforting sense of the possibility of forgiveness. Of course the sense of sin is a terribly complicated one, because it seems to be made up partly of an inner sense of transgression, a sense of failure, a consciousness that we have acted unworthily, meanly, miserably. Yet the sense of sin follows many acts that are not in themselves necessarily disastrous either to oneself or the community. Then there is a further sense of sin, perhaps developed by long inheritance of instinct, which seems to attend acts not in themselves sinful, but which menace the security of society. For instance, there is nothing sinful in a man's desiring to save himself, and in fact saving himself, from a sudden danger. If a man leaps out of the way of a runaway cart, or throws himself on the ground to avoid the accidental discharge of a gun, he would never be blamed, nor would he blame himself, for any want of courage. Yet if a man in a battle saves himself from death by flight, he would regard himself, and be regarded by others, as having failed in his duty, and he would be apt to feel a lifelong shame and remorse for having yielded to the impulse. Again, the deliberate killing of another human being in a fit of anger, however just, would be regarded by the offender as a deeply sinful act, and he would not quarrel with the justice of the sentence of death which would be meted out to him; but when we transfer the same act to the region of war, which is consecrated by the usage of society, a man who had slain a hundred enemies would regard the fact with a certain complacency, and would not be even encouraged by a minister of religion to repent of his hundred heinous crimes upon his deathbed.
The sense, then, of sin is in a certain degree an artificial sense, and would seem to consist partly of a deep and divine instinct which arraigns the soul for acts, which may be in themselves trifling, but which seem to possess the sinful quality; and partly of a conventional instinct which considers certain things to be abominable, which are not necessarily in themselves sinful, because it is the custom of the world to consider them so.
And then to the philosopher there falls a darker tinge upon the whole matter, when he considers that the evil impulses, to yield to which is sin, are in themselves deliberately implanted in man by his Creator, or at least not apparently eradicated; and that many of those whose whole life has been darkened, embittered, and wrecked by sin, have incurred their misery by yielding to tendencies which in themselves are, by inheritance, practically irresistible.
What room is there, then, in these latter days, when reason and science together have dispelled the darkness of superstition, have diminished the possibility of miraculous occurrences, have laughed empirical occultism out of the field, for the priest?
There is no room for him if there lingers in the depth of his mind any taint of the temptation to serve his own ends, or to exalt himself or his order, by trading on the fears of irrational and credulous humanity. Against such priestcraft as this the true priest must array himself, together with the scientist, the statesman, the physician. Against all personal and priestly domination all lovers of liberty and God must combine. Theirs is the sin of Simon Magus, the sin of Hophni, the sin of Caiaphas; the sin that desires that men should still be bound, in order that they may themselves win worship and honour. It is the deadliest and vilest tyranny in the world.
But of the true priesthood there is more need than there ever was, as the minds of men awaken to the truth; for in a world where there is so much that is dark, men need to be constantly encouraged, reminded, even rebuked. The true priest must leave the social conscience alone, and entrust it to the hands of statesmen and officials. His concern must be with the individual; he must endeavour to make men realize that tranquillity and security of heart can only be won by victories over self, that law is only a cumbrous and incomplete organization for enforcing upon men a sense of equality; and he must show how far law lags behind morality, and that a man may be legally respectable yet morally abominable. The true priest must not obscure the oracles of God; he must beware of, teaching that faith is an intricate intellectual process. He must pare religion to the bone, and show that the essence of it is a perfectly simple relation with God and neighbour. He must not concern himself with policy or ceremony; he must warn men against mistaking aesthetic impulse for the perception of virtue; he must fight against precedent and tradition and custom; he must realize that one point of union is more important than a hundred points of difference. He must set himself against upholsteries and uniforms, against formalities and rituals. He must abjure wealth and position, in favour of humble kindliness and serviceableness. He must have a sense of poetry and romance and beauty about life; where other men are artists in words, in musical tones, in pigments or sculptured stone, he must be an artist in virtue. He must be the friend and lover of humble, inefficient, inarticulate, unpleasing persons; and he must be able to show that there is a desirable quality of beauty in the most sordid and commonplace action, if faithfully performed.
Against such an ideal are arrayed all the forces of the world. Christ and Christ-like men have held up such an ideal to humanity; and the sorrow of it is that, the moment that such thoughts have won for themselves the incredible and instant power that they do win among mortals, men of impure motive, who have desired the power more than the service, have seized upon the source, have fenced it off, have systematized its distribution, have enriched themselves by withholding and denying it to all but those who can pay a price, if not of wealth, at all events of submission and obedience and recognition.
A man who desires the true priesthood may perhaps find it readiest to his hand in some ecclesiastical organization; yet there he is surrounded by danger; his impulses are repressed; he must sacrifice them for the sake of the caste to which he belongs; he is told to be cautious and prudent; he is praised and rewarded for being conventional. But a man may also take such a consecration for himself, as a king takes a crown from the altar and crowns himself with might; he need not require it at the hands of another. If a man resolves not to live for himself or his own ambitions, but to walk up and down in the earth, praising simplicity and virtue and the love of God wherever he sees it, protesting against tyranny and selfishness, bearing others' burdens as far as he can, he may exercise the priesthood of God. Such men are to be found in every Church, and even holding the highest places in them; but such a priesthood is found, though perhaps few suspect it, by thousands among women where it is found by tens among men. Perhaps it may be said that if a man adds the tenderness of a woman to the serene strength of a man, he is best fitted for the task; but the truth lies in the fact that the qualities for the exercise of such an influence are to be found far more commonly among women than among men, though accompanied as a rule by less consciousness of it, and little desire to exercise it officially; indeed it is the very absence of egotism among women, the absence of the personal claim, that makes them less effective than they otherwise might be, because they do not hold an object or an aim dear enough. They desire to achieve, rather than to be known to have achieved; and yet in this unperceptive world, human beings are apt to choose for their guides and counsellors people whom they know by reputation, rather than those whom they know familiarly. And thus mere recognition often brings with it a power of wider influence, because people are apt to trust the judgment of others rather than their own. In seeking for an adviser, men are apt to consider who has the greatest reputation for wisdom, rather than whom they themselves have found wisest; and thus the man who seeks for influence often attains it, because he has a wider circle of those who recommend him. It is this absence of independent judgment that gives strength to the self-seeking priest; while the natural priesthood of women is less recognized because it is attended with no advertisement.
The natural priest is one whom one can instinctively and utterly trust, in whom one can deposit secrets as one deposits them in the custody of a bank, without any fear that they will be used for other purposes. In the true priest one finds a tender compassion, a deep and patient love; it is not worth while to wear disguises before him, because his keen, weary, and amused eye sees through the mask. It is not worth while to keep back, as Ananias did, part of the price of the land, to leave sordid temptations untold, because the true priest loves the sinner even more than he hates the sin; it is best to be utterly sincere with him, because he loves sincerity even more than unstained virtue; and one can confess to him one's desires for good with as little false shame as one can confess one's hankering after evil. Perhaps in one respect the man is more fitted to be a confessor than a woman, because he has a deeper experience of the ardour and the pleasure of temptation; and yet the deeper tenderness of the woman gives her a sympathy for the tempted, which is not even communicated by a wider experience of sin.
Perhaps there is nothing that reflects our anthropomorphic ideas of God more strongly than the fact that no revelation of prophets has ever conceived of the Supreme Deity as other than masculine; and no doubt the Mariolatry of the Church of Rome is the reflection of the growing influence in the world of the feminine element; and yet the conception of God as masculine is in itself a limitation of His infinite perfection. That we should carry our conception of sex into the infinite is perhaps a mere failure of imagination, and if we could divest ourselves of a thought which possibly has no reality in it, we should perhaps grow to feel that the true priesthood of life could be exercised as well by women as by men, or even better. The true principle is that all those who are set free by a natural grace, a divine instinct, from grosser temptations, and whose freedom leads them not to a cold self-sufficiency, to a contempt for what is weaker, but to an ardent desire to save, to renew, to upraise, are the natural priests or priestesses of the world; for the only way in which the priest can stand between man and God is, when smaller and more hampered natures realize that he has a divine freedom and compassion conferred upon him, which sets him above themselves; when they can feel that in religion it is better to agree with the saints than to differ from them; when they can see that there are certain people whose religious intuitions can be trusted, because they are wider and deeper than the narrower intuitions of more elementary natures.
The priest, then, that I would recognize is not the celebrator of lonely and forlorn mysteries, the proprietor of divine blessings, the posturer in solemn ceremonies, but the man or woman of candid gaze, of fearless heart, of deep compassion, of infinite concern. It is these qualities which, if they are there, lend to rite and solemnity a holiness and a significance which they cannot win from antiquity or tradition. Such priests as these are the interpreters of the Divine will, the channels of Divine grace; and the hope of the race lies in the fact that such men and women are sent into the world, and go in and out among us, more than in all the stately organizations, the mysterious secrets, the splendid shrines, devised by the art of man to make fences about the healing spring; shrines where, though sound and colour may lavish their rich hues, their moving tones, yet the raiment of the priest may hide a proud and greedy heart, and the very altar may be cold.
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