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For Lancelot Andrewes: Essays Ancient & Modern

Book by T.S. Eliot · 7 quotes · Human Nature, Religion, Christianity

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For Lancelot Andrewes: Essays Ancient & Modern Quotes

“To the ordinary cultivated student of civilization the genesis of a Church is of little interest, and at all events we must not confound the history of a Church with its spiritual meaning. To the ordinary observer the English Church in history means Hooker and Jeremy Taylor — and should mean Andrewes also: it means George Herbert, and it means the churches of Christopher Wren. This is not an error: a Church is to be judged by its intellectual fruits, by its influence on the sensibility of the most sensitive and on the intellect of the most intelligent, and it must be made real to the eye by monuments of artistic merit. The English Church has no literary monument equal to that of Dante, no intellectual monument equal to that of St. Thomas, no devotional monument equal to that of St. John of the Cross, no building so beautiful as the Cathedral of Modena or the basilica of St. Zeno in Verona. But there are those for whom the City churches are as precious as any of the four hundred odd churches in Rome which are in no danger of demolition, and for whom St. Paul's, in comparison with St. Peter's, is not lacking in decency; and the English devotional verse of the seventeenth century — admitting the one difficult case of conversion, that of Crashaw — finer than that of any other country or religion at the time.”

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“It has been said, in a tone of reproach, that Machiavelli makes no attempt *to persuade'. Certainly he was no prophet. For he was concerned first of all with truth, not with persuasion, which is one reason why his prose is great prose, not only of Italian but a model of style for any language. He is a partial Aristotle of politics. But he is partial not because his vision is distorted or his judgment biased, or because of any lack of moral interest, but because of his sole passion for the unity, peace, and prosperity of his country. What makes him a great writer, and for ever a solitary figure, is the purity and single-mindedness of his passion. No one was ever less Machiavellian' than Machiavelli. Only the pure in heart can blow the gaff on human nature as Machiavelli has done. The cynic can never do it; for the cynic is always impure and sentimental. But it is easy to understand why Machiavelli was not himself a successful politician. For one thing, he had no capacity for self-deception or self-dramatization. The recipe dors ton sommeil de brute is applied in many forms, of which Calvin and Rousseau give two variations; but the utility of Machiavelli is his perpetual summons to examination of the weakness and impurity of the soul. We are not likely to forget his political lessons, but his examination of conscience may be too easily overlooked.”

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“I have asserted that Hobbes's psychological analysis of the human mind has no rational connection with his theory of the State. But it has, of course, an emotional connection; one can say that both doctrines belong naturally to the same temperament. Materialistic determinism and absolutist government fit into the same scheme of life. And this theory of the State shows the same lack of balance which is a general characteristic of philosophers after the Renaissance. Hobbes merely exaggerates one aspect of the good State. In doing so he developed a particularly lamentable theory of the relation between Church and State.”

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“It is extraordinary that a philosophy so essentially revolutionary as that of Hobbes, and so similar to that of contemporary Russia, should ever have been supposed to give any support to Toryism. But its ambiguity is largely responsible for its success. Hobbes was a revolutionary in thought and a timid conservative in action; and his theory of government is congenial to that type of person who is conservative from prudence but revolutionary in his dreams. This type of person is not altogether uncommon. In Hobbes there are symptoms of the same mentality as Nietzsche: his belief in violence is a confession of weakness. Hobbes's violence is of a type that often appeals to gentle people. His specious effect of unity between a very simple theory of sense perception and an equally simple theory of government is of a kind that will always be popular because it appears to be intellectual but is really emotional, and therefore very soothing to lazy minds.”

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“Mr. Babbitt is a stout upholder of tradition and continuity, and he knows, with all his immense and encyclopaedic information, that the Christian religion is an essential part of the history of our race. Humanism and religion are thus, as historical facts, by no means parallel; humanism has been sporadic, but Christianity continuous. It is quite irrelevant to conjecture the possible development of the European races without Christianity — to imagine, that is, a tradition of humanism equivalent to the actual tradition of Christianity. For all we can say is that we should have been very different creatures, whether better or worse. Our problem being to form the future, we can only form it on the materials of the past; we must use our heredity, instead of denying it. The religious habits of the race are still very strong, in all places, at all times, and for all people. There is no humanistic habit: humanism is, I think, merely the state of mind of a few persons in a few places at a few times. To exist at all, it is dependent upon some other attitude, for it is essentially critical — I would even say parasitical. It has been, and can still be, of great value; but it will never provide showers of partridges or abundance of manna for the chosen peoples.”

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“I admit that all humanists — as humanists — have been individualists. As humanists, they have had nothing to offer to the mob. But they have usually left a place, not only for the mob, but (what is more important) for the mob part of the mind in themselves. Mr. Babbitt is too rigorous and conscientious a Protestant to do that: hence there seems to be a gap between his own individualism (and indeed intellectualism, beyond a certain point, must be individualistic) and his genuine desire to offer something which will be useful to the American nation primarily and to civilization itself. But the historical humanist, as I understand him, halts at a certain point and admits that the reason will go no farther, and that it cannot feed on honey and locusts. Humanism is either an alternative to religion, or is ancillary to it. To my mind, it always flourishes most when religion has been strong; and if you find examples of humanism which are anti-religious, or at least in opposition to the religious faith of the place and time, then such humanism is purely destructive, for it has never found anything to replace what it destroyed. Any religion, of course, is for ever in danger of petrifaction into mere ritual and habit, though ritual and habit be essential to religion. It is only renewed and refreshed by an awakening of feeling and fresh devotion, or by the critical reason. The latter may be the part of the humanist. But if so, then the function of humanism, though necessary, is secondary. You cannot make humanism itself into a religion.”

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“About Donne there hangs the shadow of the impure motive ; and impure motives lend their aid to a facile success. He is a little of the religious spellbinder, the Reverend Billy Sunday of his time, the flesh-creeper, the sorcerer of emotional orgy. We emphasize this aspect to the point of the grotesque. Donne had a trained mind; but without belittling the intensity or the profundity of his experience, we can suggest that this experience was not perfectly controlled, and that he lacked spiritual discipline.”

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