“If I have dealt at some length with this single side of Wesley's character-I mean his preoccupation with strange psychological disturbances, now commonly minimized-it is because I think he, and the other prophets of the Evangelical movement, have succeeded in imposing upon English Christianity a pattern of their own. They have succeeded in identifying religion with a real or supposed experience. I say 'real or supposed', because in the nature of things you cannot prove the validity of any trance, vision, or ecstasy; it remains something within the mind. Still less can you prove the validity of a lifelong Christ-inspired attitude; in the last resort, all it proves is that certain psychological influences are strong enough to overcome, in a given case, all the temptations towards backsliding which a cynical world affords. But, for better or worse, the England which weathered the excitements and disappointments of the early nineteenth century was committed to a religion of experience; you did not base your hopes on this or that doctrinal calculation; you knew. For that reason the average Englishman was, and is, singularly unaffected by reasonings which would attempt to rob him of his theological certainties, whatever they may be. For that reason, also, he expects much (perhaps too much) of his religion in the way of verified results; he is easily disappointed if it does not run according to schedule. It must chime in with his moods, rise superior to his temptations; a decent average of special providences must convince him that it works. Otherwise, though without rancour, he abandons the practice of it. He is not prepared for that unrewarded adventure of naked faith which is, for the Quietist, the common lot of Christians. Not on the scale, but in the spirit, of those eighteenth-century pioneers, he demands 'heart-work'. And, in days when we are apparently less moved by the crowd-appeal, it is hard to come by.”
Quote by Ronald Knox
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Enthusiasm: A Chapter in the History of Religion
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