to do: and it is not that will, except so far as it manifests itself in religious-moral acts, external or internal—acts, that is, which realize the social, ideal-social, or ideal self, or again which are means to such realization.
It is the same with morality. I may retire into my conscience, enjoy there the happiness of virtue, edify myself with, and find pleasure in the contemplation of it in myself or others; but that by itself is surely not moral. It may be a good thing to do this, but, if so, it is a good only so far as it strengthens the will for good, and so issues in practice. If it go beyond that, it is at best harmless; but it may be, and more often is, pernicious and positively immoral. To dwell on the satisfaction which comes from right doing need not be wrong, but it is very dangerous, it is a most slippery position; for the moment it leads us to enjoyment which does not arise from function, or does not react to stimulate function, then, from that moment, it is bad and goes to corrupt.
If a man were to please himself with thoughts of virtue, and then go out, neglect the virtue, and fall into the vice, would that be morality? But if a man does the same by religion, there are people who call it ‘religious.’
The true doctrine is, that devotional exercises, and sacraments, and church-goings, not only should not and ought not to go by themselves, but that by themselves they simply are not religious at all. They are the isolating a sphere of religion which, so isolated, loses the character of religion, and is often even positively sinful, a hollow mockery of the divine, which takes the enjoyment without giving the activity, and degenerates into what may be well enough as aesthetic or contemplative, but, for all that, is both irreligious and immoral. By themselves, when religiously considered, these things are not ends at all; they are so only when they are means to faith, and so to will, and so to practice in the world.
But how is it that such one-sided views, such gross mistakes, are possible? This is not very hard to understand. And in the first place.
(1) Both in the moral and religious will is implied knowledge, and it obviously matters for practice what a man does know. Hence correct views are wanted; and this, which so far is true, is then twisted into making religion consist in the having right
