Common Sense Applied to Religion; Or, The Bible and the People

by Catharine Esther Beecher

This love of power continually displays itself in the sports and pursuits of childhood. To project the pebble through the air; to drive the hoop; to turn the windmill; to conduct some light stream from its channel; to roll the rock from the mountain cliff—these and many others are the varied modes by which childhood exhibits its love of physical power.

But when man begins to learn the influence which mind can exert over mind, a new desire is awakened of moral power. All the different modes are then sought by which one mind can bend the will of others to yield to its controlling influence. It is this desire which is gratified when the conqueror of nations beholds millions of minds yielding to the slightest word of his command. It is this which inspires the orator, as he pours forth that eloquence which charms the delighted throng, and bends them to his will. It is this desire, which often becomes the master passion, to which is sacrificed all that is just, lovely, and benevolent.

Another cause of enjoyment is that of sympathy in the happiness of others. This susceptibility is a source of constant enjoyment when those around us are contented and happy. None can be ignorant of the change produced in passing from the society of a sprightly, cheerful, and happy group to a circle soured by discontent or overwhelmed with melancholy. In early childhood, the effect of this principle is clearly developed. Even the infant child is affected and disturbed with flowing tears, and steals away from the chamber of sorrow, while the sight of smiling faces and the sound of cheerful voices sends through his heart the glow of delight.

Another source of enjoyment is a feeling of conscious rectitude. Man is so constituted that, when he knowingly violates the principles of rectitude, a painful feeling is the inevitable consequence, while a habit of constant conformity to them brings a peaceful and happy state of mind.

Another source of happiness is the consciousness of being the cause of happiness to others. This is an enjoyment entirely distinct from that of sympathy in the happiness of others; for we may see happiness conferred by another and rejoice in it, but the pleasure of being ourselves the cause of this enjoyment is one altogether peculiar. It can readily be seen that the more benevolent a mind is, the more happiness it will derive from this source; while in exact proportion as the mind is selfishly engrossed by its own exclusive interests will this stream of enjoyment cease to flow.

Another source of happiness is the consciousness of inspiring certain emotions in other minds, such as esteem, respect, confidence, love, gratitude, reverence, and the like. The desire for this is one of the strongest passions, and its gratification often secures the most exquisite enjoyment. This happiness, ordinarily, is proportioned to the nobleness of the person who renders this regard.

Another source of enjoyment is the discovery of certain qualities in intelligent minds. The perception of the qualities of matter through the medium of the senses is a very inferior source of gratification compared with the discovery of certain qualities of mind. This is the source of the highest enjoyment of which the mind is capable. The emotions thus awakened are called esteem, veneration, love, gratitude, and the like. Love, in its most general sense, is used for the pleasurable emotion which is felt in the discovery of any quality that is agreeable, either in matter or mind. Thus we are said to love the beauties of nature, to love delicious fruit, and to love the society of friends. But in relation to intelligent beings, it signifies pleasurable emotion in view of certain qualities and actions, attended with the desire of good to the object loved, and also a desire for reciprocated affection. There are certain qualities and attributes of mind which may be pointed out as the causes of affection.

The first is intellectual superiority. Our estimate of intellect is altogether relative. What in a child seems an astonishing display of it, would be considered puerility in a man. What excites admiration in a savage or in the unlettered, is regarded with little emotion in the man of education. There are various qualities of intellect which awaken admiration. Quick perceptions and ready invention are the peculiar attribute of some minds; others are endowed with great sagacity and wisdom in adapting the best means to accomplish the best ends; others possess an energy and force of purpose which enables them to encounter difficulties, sustain bodily fatigue, and even to face death without shrinking; others possess a power of forming new and varied combinations that gratify the taste; others seem to possess a readiness and versatility of mind which enables them to succeed in almost any object they undertake. The exhibition of any of these operations of intellect are causes of emotions of pleasure to other minds.

The next quality of mind which is a cause of affection is the power of sympathy. There is nothing which so powerfully draws the mind toward another being as the assurance that all our pleasures will be his, and that "in all our afflictions he will be afflicted." It is probable that a being entirely destitute of this susceptibility, however he might excite the mind by displays of intellectual power, never could be regarded with the warm and tender emotions of affection. If we encountered a mind that we felt looked upon our happiness without one glimmering of pleasure, and who could gaze upon our sufferings without one shade of sympathizing woe, it is probable the mind would turn away with feelings of dissatisfaction or disgust.

Another quality of mind which becomes a cause of love is the power of giving and appreciating affection. There is nothing which is an object of more constant and fervent desire than the admiration and affection of other minds. To be an object of attention and of admiration to others has been the aim that has stimulated the efforts and nerved the arm of all the heroes and conquerors of the world. To gain the esteem and affection of other minds is what regulates the actions, the plans, and the hopes of all mankind. If, therefore, a mind should be destitute of this susceptibility, that which gives the chief interest would be withdrawn. If we should find, also, that the gift of our affections was of no value to another mind, this would deprive it of much that awakens interest and pleasure. It is the excessive indulgence of this desire for admiration which leads to ambition and pride—those principles which have filled the world with contention and deluged it with blood.