that a critical point would practically be passed, and we should be born into another kingdom of being. Religious emotion makes us feel that other kingdom to be close at hand, within our reach.
The inhibition of instinctive repugnance is proved not only by the showing of love to enemies, but by the showing of it to any one who is personally loathsome. In the annals of saintliness we find a curious mixture of motives impelling in this direction. Asceticism plays its part; and along with charity pure and simple, we find humility or the desire to disclaim distinction and to grovel on the common level before God. Certainly all three principles were at work when Francis of Assisi and Ignatius Loyola exchanged their garments with those of filthy beggars. All three are at work when religious persons consecrate their lives to the care of leprosy or other peculiarly unpleasant diseases. The nursing of the sick is a function to which the religious seem strongly drawn, even apart from the fact that church traditions set that way. But in the annals of this sort of charity we find fantastic excesses of devotion recorded which are only explicable by the frenzy of self-immolation simultaneously aroused. Francis of Assisi kisses his lepers; Margaret Mary Alacoque, Francis Xavier, St. John of God, and others are said to have cleansed the sores and ulcers of their patients with their respective tongues; and the lives of such saints as Elizabeth of Hungary and Madame de Chantal are full of a sort of reveling in hospital purulence, disagreeable to read of, and which makes us admire and shudder at the same time.
So much for the human love aroused by the faith-state. Let me next speak of the Equanimity, Resignation, Fortitude, and Patience which it brings.
