The Morals of Suicide

THE MORALS OF SUICIDE CONTAINING Part REVIEWS AND FURTHER STATISTICS I. Part II. AN ESSAY ON PERSONALITY BY REV...

Author: James Gurnhill

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THE MORALS OF SUICIDE CONTAINING

Part

REVIEWS AND FURTHER STATISTICS

I.

Part

II.

AN ESSAY ON PERSONALITY

BY

REV.

J

GURNHILL,

B.A.

SCHOLAR AND MORAL SCIE^B PRIZEMAN OF EMMANUEL COLLEGE, CAMBRIDGE

AUTHOR OF "a COMPANION TO THE PSALTER," "MONOGRAPH ON THE GAINSBOROUGH PARISH REGISTERS," ETC.

" Dark For

is

is

the world to thee

He

not

all

:

thyself art the reason

but thou, that hast power to Tlie

why.

feel, I

am

I ?

Higher Pantheism (Tennyson).

VOLUME

II.

LONGMANS, GREEN, AND 39

PATERNOSTER ROW, LONDON NEW YORK AND BOMBAY 1902 All rights reserved

T

"

CO-

PREFACE TO VOL. Whatever

else I

may have

cannot complain that the

first

to complain

volume of

on The Morals of Suicide has attention.

has

it

Not only

in

II.

failed

in

I

my book attract

to

England and Scotland

been extensively reviewed, but also

United States,

of,

India and Australia.

in the

Apart

altogether from the very diverse character of these reviews,

which

of

I

speak later

shall

on,

proves that the importance of the subject

So

recognized. say,

that had

I

far so good.

And

I

is

this

fully

hardly need

not been deeply and even painfully

impressed with

its

importance,

I

should

never

have essayed to write on a subject so naturally uninviting.

Perhaps there

is

none which brings

us into closer touch with the weaknesses, wants, the

sin,

I

may

this.

We

the misery, and,

misfortunes of mankind than considering and investigating

it

the

add, the

seem

in

to lay our finger

PREFACE.

vi

Upon the pulse of the great

We

social body.

it,

so to speak, throbbing beneath our touch

if,

like the physician of bodily ailments,

any powers of

we ought

diagnosis,

feel

and

;

we have

to be able to

gain some insight into the patient's condition, and

some knowledge suffering.

of the disease from which he

Truly there

malady of

scarcely a

is

body, mind, or soul which does not contribute

quotum

And

to the death-roll of suicide.

is

if

its

my

book has been the means of directing the attention of thoughtful philanthropic

men and

social

reformers to a subject so grave and important,

ought to be thankful, however

my own And

I

am

thankful

light

;

for I

come to the

what can be done causes and social

to

evils

it.

cannot but believe that

and more able than myself,

others, far wiser

to

fresh

may have thrown around

labours

be prompted

little

I

rescue,

will

and consider

mitigate or remove those

of which suicide

is

at once

the index and the outcome.

Reviewers on the staff of journals, which rank

amongst the highest science, ful

a

in

the land,

in

literature,

and philosophy, have given me a thought-

and dispassionate hearing.

moment they

are gentlemen

I

do not doubt for

fit

in

every sense

— PREFACE. for the lofty position they

and the arduous and

fill,

responsible duties which, as

And

perform.

I

they have to

critics,

desire before going a step further

tender them, one and

to

vii

all,

my

and

sincere

respectful thanks.

Whatever the nature of

their criticisms

would be absurd to expect they should I

do not doubt that those

criticisms

expression of genuine conviction. are

all in

though

all

—and agree

the

are

suppose

I

it

we

quest of truth, and honest criticism, even

severe,

is

not a thing to be deprecated,

because, like the winnowing blast,

separates the

it

corn from the chaff.

And,

truly, the critiques

which have appeared

have not only been numerous, but well-nigh as varied as

and censure

praise

Almost every degree of

numerous. is

to be found

amongst them.

Indeed, they would afford ample material for a

study of mental idiosyncrasy, did

them

to such a purpose

;

and

amused and astonished me work should have

I

confess

to find

By some

of

which seemed to

lie

has both the

same

and opinions

my

accused of opening the door to too issues,

it

how

called forth views

so widely divergent.

care to put

I

critics I

am

many

side

outside the legitimate

PREFACE.

viii

And

scope of inquiry.

me

viewer charges

the Church Quarterly re-

There

readers into deep waters.

some

is

would merely say at

extremely

I

this point, that the subject is

bound up with

so many-sided, and so intimately

it is

truth,

In reply,

perhaps, in both these accusations.

various aspects of

my

with bringing myself and

human

difficult to

life

and experience, that

say what side issues are

not more or less pertinent to the thorough investigation of bility

it.

For example, the sense of Responsi-

has a very close bearing on suicide.

But

Responsibility involves the consideration of Personality, without

which

The

into deep water.

present volume critics

I

it

we

Here, then, at once,

cannot be said to

exist.

are necessarily brought

worst of

it

cannot promise

is,

that in the

my

readers or

a return to the calmer waters and shallower

We

depths of ascertained truth. a voyage of discovery.

But

I

shall

still

be on

ask them not to for-

sake me, but keeping open " the weather eye " of a healthy and impartial criticism, assist in making

some addition to our stock of human knowledge and happiness.

I

have ventured,

handle great subjects and

doing

I

I

difficult ones,

know,

and

to

in so

have exposed myself to the criticism of

PREFACE. men who

more conversant with

probably

are

ix

them, and better able to deal with them than myI

self.

humbly apologize

whether

in

some points

beg them at

my

for

am

I

presumption, and

right or

least to believe that I

by one motive

only, to

my critics, I am actuated

promote the welfare of

humanity.

may

be called the

Argument

for a Personal Prius as

deduced from,

or implied

in,

The Essay on

And

will

it

Personality

Christian Theology and Metaphysic.

be seen from the footnotes to how

large an extent I have endeavoured to strengthen

my

position

by extracts from Professor Ward's

Naturalism and Agnosticism, the same subject

treated

is

different standpoint, but in

clusion

And

is

arrived

in

from a

which the same con-

it

will

be asked.

end and object to be gained by

to

What

is

the

this dissertation

.''

The importance

home

somewhat

at.

now, perhaps,

on Personality

which practically

me by

of

the subject was

brought

Schopenhauer's dictum of "the

unassailable right " of a

man

to destroy himself if

And

he chooses.

Cui non

certainly, if

there be no personality other and

libet

vivere

licet

mori.

PREFACE.

X

higher than his own,

this right

original object, then,

was

and deepen the sense of responsibility which

attaches to

life,

by a more

most probable

its

do not see how

My

can be denied him. to try

I

origin,

careful investigation of

and the obligations and

conditions which that origin implies. This, as

it

seemed

to me, could not

be done

without an effort to show the connection which

must ever

exist

on the one

between Metaphysic and Religion

hand,

and

and between Religion For Metaphysic

Morality on the other.

is

the

attempt to discover a theory of the Universe ac-

And

ceptable to reason and philosophy. is

the

same theory translated

and clothed

in

It is truth as

when ment. in

its

What the

it

the form and raiment of worship.

an object of reason and

becomes the subject of

And

Morality

practical effect

is

basis

Religion which expresses

true Morality

faith

and

senti-

on character and conduct.

the metaphysical

though many-sided.

intelligence,

the product of Religion

Religion, such the Morality.

the

Religion

into popular language,

And

is, it,

such will

be

and what the

But truth

is

one,

the true Religion and

must also be able to

justify

themselves when subjected to the metaphysical test.

PREFACE.

My

xi

aim has not been to prove the truth of

the Christian Religion, but to show that

upon, and

is

which presents an of the

facts

expression

the

and reasonable view

intelligible

and phenomena of the Universe,

whether material or moral.

rests

Metaphysic

a

of,

it

spiritual,

whether mental or

have endeavoured to show, however

I

imperfectly, that there

a Christian Metaphysic

is

and that there

as well as a Christian Religion, exists between the

two a harmony and consistency

which strengthens both, and affords a strong presumption that both

are

Lastly,

true.

sought to prove that Personality principle

is

I

have

the essential

which underlies them both, which renders

them both

intelligible,

and without which neither

could exist.

From bility.

and

Personality springs the sense of responsiIf

Metaphysic expresses

itself in religion,

religion begets its corresponding morality in

character and conduct sonality as propounded

;

so,

if

the theory of Per-

by the Christian system of

Metaphysic and Religion be

true,

then

my own

personality at once becomes conditioned relation to other personalities,

Supreme Personality from

and

Whom

by

its

chiefly to that it

springs.

I

PREFACE.

xii

am

not an isolated personal unit, coming

not whence, going

I

know

I

know

not whither, without

purpose, without end, the product of blind fortuity. I

am

not free to do what

I like

with myself.

I

am

not an irresponsible agent, and Schopenhauer's contention of man's "unassailable right" to destroy himself, if he be so minded,

becomes

degree immoral and untenable.

in the highest

—

CONTENTS OF PART

VOL.

II.

I.

CHAPTER

I.

REVIEW OF PRESS NOTICES AND CRITIQUES.

— Independent (N. York) —Church Review— Western Morning News — Literary World — Daily Chronicle James's Gazette — New York Times — Review of the Week—Saturday Review—Liverpool Daily Post—British Press — Indian Medical Journal — Lancet — Medical Church Quarterly Review — Critic (N. York) — Globe —Democrat—American Ecclesiastical Review —Church

— Christian

PAGE

Advocate London Quarterly Review

Spectator

St.

Quarterly Review

3

CHAPTER FURTHER I.

II.

IL

STATISTICS OF SUICIDE.

In England and Wales. In the United States

37

PART

II.

P ERSONALITV. SECTION

—

I.

—

Personality Definition The a priori and a posterion views In the Hegelian System The in Aristotle's Metaphysic

—

—

—

—

—

CONTENTS. higher Pantheism

—The

Formula

I

=

I

— The

Hegel contrasted with Christian Metaphysic

PAGE

Logic of

— Hegel's 6i

attempt to reconcile the two

SECTION PERSONALITY CONSIDERED ON

The a

II.

"A

POSTERIORI" GROUNDS.

—

—

view Mr. lUingworth on Personality Inferences from this view of the subject, and Summary. posteriori

.

SECTION

8i

III.

PERSONALITY IN THE CHRISTIAN SYSTEM OF METAPHYSIC AND RELIGION. Three propositions I.

The

Prius of all things

is

a Self-conscious personal

Unity. II.

Self-manifesting ((t)

HI.

Immanence,

by (rf)

(a) Generation,

(li)

Creation,

Incarnation.

Self-reconciling.

First Proposition.

—The Prius a Self-conscious Personal Unity.

—

Second Proposition. The Christian Prius Self-manifesting by (a) Generation, (b) Creation What is Life ? Mr. Spencer's definition tion of the Prius

—Manifestation Not The

by

—

—The birth of the («)

Immanence

Soul

Homo

— —Manifesta-

speculum Dei

of the Prius through (d) Incarnation considered improbable in non-Christian systems

Christian Incarnation

— —

—The argument

for

—

it.

Third Proposition. The Christian Prius a Self-reconciling Unity— Dualism Differences and their reconciliation The mystery of sin Hegel's triadic law illustrated in Christian Metaphysic Reconciliation of wills through the Incarnation

— —

87

——

CONTENTS. SECTION

IV.

PERSONALITY IN OTHER SYSTEMS

—SPENCER,

WUNDT,

TOLSTOY. FAG [a)

Schopenhauer's Thelology, impersonal and untenable (b) Comte's "Religion of Humanity" (c) Spencer's " Persistent Force " Logical inference ignored Correspondence between internal and external relations Deduction from the foregoing Professor Wundt on

—

—

—

— —Personality the expression and measure of psychical endowment — Comparative Psychology — Stages of growth — Count Leo Tolstoy Personality

SECTION

13

V.

MATERIALISTIC MONISM AND PERSONALITY. Personality— "Matter moving" —Vital Force? — Protoplasm — Professor Dolbear's definition — The problem to be solved — Subject and Object — Two observations — Professor Wundt and human progress^ Phenomena and Noumena — Paul — Professor Bain's

Monism and

St.

Hypothesis incompatible with Monism

SECTION

164

VI.

PERSONALITY AND THE MECHANICAL THEORY OF NATURALISM.

—

ConsePsycho-physical Parallelism and Epi-phenomena quences of the Mechanical Theory in regard to Personality,

Morality, and Religion

184

SECTION BEAUTY

What

is

beauty?

VII.

IN RELATION TO PERSONALITY.

— Quantitative

and

Origin of the ^Esthetic Faculty

qualitative

— The

analysis

evidential value

CONTENTS.

xvi

and witness of beauty

—The

of beauty

— The functions of

Cliristian Ideal

SECTION

beauty

— Ideals

—Beauty teleologic

.

.

PACE 191

VIII.

EERSONALITY AND RESPONSIBILITY.

—

—

Spencer, and Comte Altruism The Incarnation, and the Fatherhood of God as the source of human

Hegel,

responsibility

—The brotherhood of Man— Conclusion

.

207

PART

I.

REVIEWS AND FURTHER STATISTICS

—

CHAPTER

I.

REVIEW OF PRESS NOTICES AND CRITIQUES. (N. — London —Western Morning News —Literary World — Daily Chronicle — James's Gazette New York Times — Review of the Week— Saturday Review Liverpool Daily Post — Medical Journal — Lancet Medical Press — Indian Church Quarterly Review— (N. York) — Globe — Democrat — American Review

Spectator

—Christian

Quarterly

Advocate

— Independent

Yorli)

Review— Church Review

St.

British

Critic

Ecclesiastical

Church Quarterly Review.

I

WISH

am

it

not so

as in

to be understood that in this review I

much concerned about defending

myself,

examining the views and statements of

My

critics.

object will be rather to profit

criticism than to refute

notices pretty

much

them

;

may

little

more than a summary of

present

and, I

much The

in the order I

add, that

to call forth

Spectator,

The Reviewer must sincerely

VOL.

II.

for

his

by

shall consider the

I

it.

my

many

have received of them, being

do not

contents,

any remarks.

January allow

26, 1901.

me

appreciative

to thank

and

him

favourable

B 2

4

THE MORALS OF

critique.

I

but

if

my

only wish

prognosticates,

To be

paid.

my

book

were better deserved

it

bear

labours

;

the direction he

fruit in

shall feel to

I

SUICIDE.

be abundantly

re-

on so high an authority, that

told,

very valuable for the statistical and

is "

other information that

supplies as to the growth

it

of suicide and insanity in the world, and as to the relations

between them and certain

which the chief

is

of which I am, as I

intemperance,"

ought to

I

social evils, of

a compliment,

is

be, deeply sensible.

my

have been accused by one of

critics (the

Lancet) of want of sympathy for those

themselves " cornered is,

therefore,

in

an intense

the battle of

whose opinion

others,

worthy and

valuable, " the

book

it

cannot

It

fail

the

equally trust-

is

is

so

charity, of wise counsel

sympathy, that

find

relief to find that, in

judgment of

and hope and

who life."

full

of faith

and tender

to be of ethical as well

as of psychological and sociological importance."

The Christian Advocate and Independent,

New York The

City.

notices which appeared in these journals

lay

me

am

sure, is in

under a debt of gratitude.

many

admirable one."

My

book, I

respects far from being " an

On

the contrary,

I

am

fully

!

REVIEW OF NOTICES AND conscious indeed, tive,

that

of

it is

its

But

if,

imperfections.

and sugges-

and containing a great deal of information," is

enough

for

many who

before

it is

And

me.

"

too late."

could

under the eye

fall

God

help thee,

objects

to

my

brother

thine.

The London Quarterly Review, writer

re-echo

I

stand at the parting of the ways

sympathy and prayers are

The

do

heartily

my kindly critics, that my words

and advice

of warning

My

5

" stimulating

found to be

the wish of one of

of

many

CRITIQUES.

July, 1900.

term

the

"

Christian

Socialism," which he thinks would be better de-

scribed as " Christian Altruism."

reply that, though Altruism features

of

Christian

is

But

I

would

one of the leading

Socialism,

does

it

not

adequately express the objects or the work of the

the

Christian Social Union.

Even

Morselli and

Comtists, with Mr. Harrison as their chief

exponent

in this country, are Altruists.

Christian

Social

Union

has

its

origin

recognition of the Fatherhood of

God

the Brotherhood of man. And

object

its

But the in

the

as revealing is

to secure

the acknowledgment of -Christ as "the ultimate authority " in

all

activities of social

the manifold relationships and life.

I

notice with pleasure

my

— THE MORALS OF

6

critic's

SUICIDE.

admission, that "the remedy,

would undoubtedly be

if

The

efifective.

indirect,

universal

keeping of the golden rule would prevent most of the conditions out of which the crime of self-

murder grows."

This

aim of the Union department of principles

doing for

it

all

lowest.

is

social life

The

for.

and

and industry with the

By

and precepts of Christianity.

hopes to ameliorate the conditions of classes

of the

seems to do

conditions of increasing

life for

so life

community down to the

For, while education

renders

life

more

and opens out fresh avenues

of employment to those it, it

contend

to leaven every class

is

attractive to the kvi,

of

all I

who can

little

avail themselves

towards improving the In spite of our

the masses.

civilization,

the

struggle

perhaps keener than ever, as

is

for

life

is

shown by the

increasing death-rate through suicide,

Mr. there

W. W. Westcott, while fully admitting that are many proximate causes which result in

self-destruction, says " I should add that in modern times it is the high pressure at which we live, the difficulty of obtaining a livelihood, and the forced education of the young, which fills our asylums and swells our voluntary death-rate." ' '

Suicide, p. 143.

:

REVIEW OF NOTICES AND

CRITIQUES.

7

The Church Review.

The

writer refers to the subjects of Physiological

Psychology, and Betting and Gambling.

them

has,

suicide.

doubtless,

A

more

remarks on the

an important

be found

on

bearing

a few further

fitting place for

first will

Each of

in

the chapters

on Personality and Responsibility, but what have to add to

may

my

as well be said

The

now

as later on.

terrible increase in this habit is

one of the

most distressing features of our modern It is

to

it

I

note on Betting and Gambling

social

life.

some of our judges have alluded

thus that

:—

Mr.

Grantham says

justice

:

"

Gambling with

book-makers is the cause of more crime and misery than anything else in the land." Mr. Justice Wills : " When I first came upon the Bench I used to think drink was the most fruitful

cause of crime, but

whether the unlimited speculation

.

.

.

it

is

facilities

are not a

now a

question

illegitimate

for

more prevalent source

of mischief and crime even than drink."

Sir James Vaugltan (Bow Street magistrate) is sapping the vitals of the nation."

" It

In an appeal put forth by the National Anti-

Gambling League in

ment

authorities

1900, urging on Local Govern-

the

adoption

of

the

by-law

THE MORALS OF

8

forbidding

street-betting,

pernicious habit fifty suicides

is

SUICIDEthat this

stated

is

it

responsible for no

less

than

and embezzlements, and thirty bank-

months

ruptcies during the past six

in

England

alone.

At

the time

I

am

writing this, a Select

House

mittee of the

of Lords

Com-

sitting for the

is

purpose of taking evidence as to the growth of

Mr.

betting.

I.

Hawke, Secretary of the Anti-

Gambling League, when

made some sad and

evidence, as

to

to

the increasing prevalence of betting and

gambling

in

almost every class of the community, It

amongst postal telegraphists and public servants.

May,

"In the

1901, there

5J

was spreading

civil

and other

years from May, 1896,

had been clearly traceable to

betting, 80 suicides, 320 embezzlements,

bankruptcies."

every

give

startling disclosures

from the highest to the lowest.

to

upon

called

way

More

desirable.

drastic It

is

and 191

legislation

much

to

was

in

be wished

that, as a result of the present inquiry, a Bill will

be passed to repress the growth of evil,

which, as

we

this great social

see so frequently, leads

to self-destruction.

its

victims

——

—


CRITIQUES.

9

The Western Morning News.

The

has

writer

very accurately gauged

my

purpose and scope of passages

book

the

the following

in

:

"The psychology of the materialistic scientist man to an automaton, the psychology of 'the greater hope' finds in human personality a reduces

corresponding, but infinitely greater, Personality

behind the

And

veil of the flesh."

again

" Indeed, the

main value of the

treatise lies in

this solid appreciation of the fact that religion

morality must progress,

work hand-in-hand

if evils

be stamped

with

and

social

of the nature of suicide are to

out."

The Literary World. There

is

ing remark.

great truth and value in the follow-

Would

generally exemplified

that

we might

see

it

more

!

There are, of course, many cases of suicide which cannot be remedied, for which, in fact, there but there are many more where a is no remedy "

;

little

kindness, a

crisis,

practical help, or a little

would have tided over what seemed and showed life again not at all hopeless

friendly counsel

a

little

or impossible."

—

—

THE MORALS OF

10

The Daily I

fear

there

following remark

Chronicle.

much

only too

is

SUICIDE.

truth

the

in

:

—

" The crime (of suicide) for such it is reckoned by our law is becoming more frequent, because a belief that there is no conscious life beyond is also becoming more common, though not perhaps

—

among

My " In

the most thoughtful people." critic finds

Memoriam

"

fault

on the

with

" Life

which

through

me

point

meaning.

The

Let

my

is

Only through the

and

mortification

Nature,

in

equally

department of man's moral

is

from

writ so large

is

death,"

animal passions

quotation

title-page.

out that he has failed to grasp principle,

my

true

the

in

spiritual

of

the

of

life.

lower

the soul set free to soar into

the higher and purer atmosphere of spiritual light

and a

liberty.

man

It

is

only by victory over self that

which degrade and enslave him of

its

and conditions

can escape those causes

zest

and

nobility,

the evils which encompass him destruction.

;

which rob

and lead him to

by the

flee

from

act of self-

Surely such a victory as this

well be described in Tennyson's beautiful lines

" That men may rise on stepping-stones Of their dead selves to higher things."

life

may

— REVIEW OF NOTICES AND my

Again says

CRITIQUES,

ii

critic

" There are quaint, but wholly irrelevant notes on Philology."

they are

If

more to

Words

And

But

say.

then

I

have

nothing

cannot admit that they

I

are like fossils

;

they have a tale to

just as the crust of the earth

record of light

irrelevant,

are. tell.

contains the

past history, so language throws

its

on the origin and progress of human thought.

Words

are

more than empty sounds, conventional

tokens useful for the transfer of ideas, but nothing more. their

If

we can

meaning,

radical

amply repay the primitive stand.

toil

of

ideas

And

read them aright, and get at

certain

:

things

the it is,

often they, too, will

full

for they will disclose the for

which

they

that a knowledge of the

names and terms we use

is

for accurate

apologize for alluding,

thought.

I

absolutely necessary

even in self-defence, to truths so obvious. St. James's Gazette.

Reference usually passed

is

by

made

to

the

form

of

verdict

coroners' juries.

" Mr. Gurnhill is right, we think, when he says some good might result, if attempts at suicide were more rigorously dealt with by magistrates."

THE MORALS OF

12

SUICIDE.

The testimony of Mr. W. W. Westcott, DeputyCoroner for Central

Middlesex, on

this

point

ought to carry weight.

"I cannot refrain from saying, that both law and custom with respect to suicide are in a very unsatisfactory and anomalous state. On the one hand, self-murder is ranked by the law as a felony, one of the worst of crimes on the other hand, hardly one suicide a year is called a felon. Suicide is not in law any proof of the existence of insanity, yet no sooner is the suicide quite dead, than almost every one cries out that he was insane. Again, an attempt at suicide is a misdemeanour punishable by imprisonment, yet a person caught in the act and taken before the magistrates is generally dismissed from custody, not because of insanity, certainly not, because if that were the plea he would be sent to an asylum, and not set free but let the culprit presently die from a cause dependent on the suicidal injury, and the verdict will be that he was insane. Surely such incongruities cannot be ;

;

allowed to exist

much

New The is

both

beg

to

critique

longer."

^

York Times.

which appeared

in

this journal

appreciative and discriminating, offer the '

Suicide,

writer by

W. W.

my

best thanks.

Westcott, p. 160.

and

I

With

— REVIEW OF NOTICES AND

CRITIQUES.

13

regard to the increase of suicide in the United States, I

am

appeared

in

987

in the

glad to say that the figures which

year 1885 to 5750 in 1895

be much exaggerated. tion I

— namely, from

Tribune

the Chicago

now refer my

For more

—appear to

reliable informa-

readers to Chap. IL, containing

further statistics in the United States.

Review of "

The

the

Week.

chapters in the book are of somewhat

unequal merit, and in some cases we should e.g. in the to have seen fuller treatment

But our verdict that the work cussion of Personality.

bution

to

the

literature

this in is

of

like dis-

no way impairs

a valuable contrisociology,

bearing

evidences of serious thought."

The

subject of Personality

is

one

'of great

im-

portance in relation to the moral aspect of suicide.

Moreover, as

it is

one of considerable complexity,

a fuller discussion of

it

will

be found

in

the Essay

on Personality, which forms the second part of this

volume.

The Saturday Review.

The

notice which appeared in this paper can

neither be called a critique nor a review.

Indeed,

we might almost suppose the writer had accepted

THE MORALS OF

H

SUICIDE.

He

a brief in defence of suicide.

my

regard

more than

little

on'

book

quote

to

is

and purposes

as to all intents "

;

a sermon

"

and he then goes

showing

evidence

pleased to

want

the

of

unanimity as to the lawfulness of suicide amongst nations

different

in

ancient and

modern

do not suppose any one doubted

I

this

times.

though

;

the statement that suicide was not 'proscribed

Greek and

Roman

philosophy

must,

by

think,

I

be accepted with reserve; seeing that Aristotle chap, xi.) calls

{Ethics, V.

it

a sin against the

and says that the memory of the suicide

State,

should be marked by infamy.

Under

the later

frequent,

excessively

and,

indeed,

But what was the cause?

able.

and

Roman Empire

sloth

suicide

became

quite

fashion-

The luxury

which predominated amongst the

cul-

tured classes, and the dictum of the Stoic School, "

Mori

licit

cui vivere non placet"

But are those examples

Zeno and Epicurus and

for us to follow

?

Are

the rest, " the followers

of Odin and the Brahmins of the East," to influence the conclusions to be

Ethics

?

"Suicide,"

by

Sir

drawn from Christian

the

writer

Thomas More

in

adds, his

"was permitted Utopia,

and

has

REVIEW OF NOTICES AND been

following,

presume,

I

Utopia to which

the

15

modern

in

1

The

my

that

it

by many thinkers

defended

times."

CRITIQUES.

reader

what circumstances

my

may and

Thomas More thought missible.

I

the passage in

is

refers.

critic

see to

for

I

himself

what

quote

under

extent

Sir

self-destruction to be per-

do not remember any other passage

which he alludes to the subject.

in

"

The

said) they see to with great nothing at all pass concerning either physic or good diet, whereby they may be restored again to their health. Such as be sick of incurable diseases they comfort with sitting by them, with talking with them, and, to be short, with all manner of helps that may be. But if the disease be not only incurable, but also full of continual pain and anguish, then the priests and the magistrates exhort the man, seeing he is not able to do any duty of life, and by overliving his own death is noisome and irksome to others, and grievous to himself, that he will determine with himself no longer to cherish that pestilent

sick (as

affection,

'

It is the

with them a

and

custom, stiletto,

suffer dishonour.

I

let

am

I

told, for ladies in

Japan

with which to take their

The Czarowitz, when he

to carry about

lives, rather

some years ago, was attacked by a native policeman. after, a young Japanese woman immolated herself on Both to atone, as she thought, for the national disgrace.

time

and Japan

life is

held very cheap.

than

visited that country

A

short

the spot, in

China

6

THE MORALS OF

1

SUICIDE.

and painful disease. And, seeing his life is to him but a torment, that he will not be unwilling to die, but rather take a good hope to him, and either despatch himself out of that painful

life,

as out of a prison or a rack of torment, or else

out of it by doing they tell him he shall do wisely, seeing by his death he shall lose no And because in commodity, but end his pain. that act he shall follow the counsel of the priests, that is to say, of the interpreters of God's will and pleasure, they show him that he shall do like a godly and a virtuous man. They that be thus persuaded, finish their lives willingly, either with hunger, or else die in their sleep without any But they cause none such to feeling of death. die against his will, nor they use no less diligence and attendance about him, believing this to be an honourable death. Else he that killeth himself before that the priests and the council have allowed the cause of his death, him, as unworthy either to be buried or with fire to be consumed, ^ tJiey cast unburied into some stinking marsh" himself willingly to be rid

suffer

And

others.

From judge

this

for

in so

passage

my

readers will be able to

how far, and under what Thomas More justified suicide.

themselves

circumstances. Sir

But who are the many thinkers times

and

?

Does

my

his followers '

critic

refer

to

of

modern

Schopenhauer

of the Pessimistic School

Utopia (The Camelot Series), p. 158.

?

If

REVIEW OF NOTICES AND so,

he

is

welcome

CRITIQUES.

to their patronage

17

and support.

Perhaps he had Dr. Donne in mind, who wrote

But

Biathanatos in defence of suicide.

was not published death.

till

the

work

author's

very plain to see that he was far

It is

from being proud of been consulted,

have

long after

this

And

it.

in all probability

beeii published at

he could have

if

it

would never

all.

Liverpool Daily Post. "

Even the title is challengeable, for it goes without saying that suicide has no morals."

The

however,

writer,

that the book

kind enough to say

is

eminently instructive on this

is

saddening subject.

As

to the

I

title,

"

difference between

confess I

Morals

"

fail

and

distinction, if distinction there

to

be,

much

see

" Ethics."

1

The

seems to

me

rather subtle and insignificant than practical and "

The Morals

real.

Of

mean

the moral aspect of suicide.

sense

course,

certainly

it

by

is

not true

"

of Suicide "

And

I

in this

that suicide has

no

morals." '

" Morals"

is

VOL.

II.

Mos = a manner, or custom which has the same meaning.

derived from Lat.

" Ethics" from Gr.

eflor,

C

;

THE MORALS OF SUICIDE.

i8

British Medical Journal, Lancet, and Medical Press. I

attach great importance to the reviews which

have appeared

an

in these three journals, and, as

expression of the opinion of the medical faculty,

The

they demand the utmost respect.

men should

of Christ and medical

themselves

as

humanity.

The

fellow-workers

ministers

surely regard

the

in

cause

mankind and the

welfare of

of

heal-

ing of their diseases are the objects which they

both have

in

common.

It

is

true that they are

not working in exactly the same department of

human

nature.

In

the

men

the other the souls of the

objects

of

one case the bodies, in

regard

;

broadly speaking,

are,

medicines

nor are the

But

or the methods in each case the same.

should never be forgotten

ments frequently overlap

spirit

;

that

;

combining two elements,

and

that the

and that the health

and

cannot long be maintained are

neglected.

two depart-

man

is

body and

that these are

The same

a unity

we

ministers

flesh

soul,

mutually dependent, welfare if

of

one

the

those of the other

conclusion

is

drawn from the example and teaching of

Whom

it

of religion

call

the

to

be

Him Great

— REVIEW OF NOTICES AND Physician.

19

was not only the diseases of the

It

men

of

souls

CRITIQUES.

every form of

excited

that

human

suffering.

the

devil-driven epileptic,

the

deaf and the

dumb

sympathy, but

his

the

The

foul leper,

lame,

the blind,

appealed to His com-

passion and received His gifts of healing.

For these reasons

know what

my

I

felt

deeply interested to

the medical journals would say about

book.

The British Medical Journal says "

We

should welcome any suggestions to abate But we do not think that

the evil of suicide.

Mr. Gurnhill's suggestions are of practical use."

Did

my

remedy that

me to discover a specific He knows, as well as I do,

expect

critic

for suicide

none such

?

exists.

But,

if

my

suggestions

are worthless, has he any others to offer ?

rently

They

What,

not.

are

then,

resolve themselves into

ascertained sistent

directly

:

we should

Thus, for example,

a doubt

this

suggestions that,

that

a

large

it

is

?

having

some of the more general and

causes of suicide,

causes.

my

Appa-

per-

attack those

proved beyond

percentage of cases

is

due to drink, another large percentage

to betting

and gambling, and so on.

Is,

then,

my

— THE MORALS OF SUICIDE.

20

we might reduce

suggestion that suicides

the

number of

by reducing the amount of drinking,

betting and gambling, and similar vices " of practical use "

Let

?

my

Magnus Huss,

Dr.

no

reader decide for himself.

in

his

standard work

on

Chronic Alcoholism, stated suicidal impulse is a more frequent accompaniment of the melancholia of drunkards

"that the than

from

melancholia

of

amongst

other

causes,

and,

uneducated classes suicide frequently follows on the disordered emotional tone, which sooner or later results from the abuse of alcoholic liquors." further,

that

Again, Dr. Officer of

on "

W.

H.M.

showing the

Sullivan,

Deputy Medical

Prison, Pentonville, in an article

The Relation

referring to the

C.

the

of Alcoholism to Suicide," after

Registrar-General's Returns,

close

rate of alcoholism

connection

as

between a high

and a corresponding frequency

of suicide, points out that the explanation

is

to

be found in the visceral and organic depression,

and consequent melancholic tendency

resulting

from alcoholism, which are powerless to overcome suicidal

impulses

arising

during

intoxication,

whereas in healthy subjects such impulses speedily vanish and

come

to nought.

;


CRITIQUES.

21

The Lancet. This review

The

blame.

is

a curious mixture of praise and

reviewer asks

why

amenable to any arguments

should suicides be Especially as "

?

I

excuse myself from dealing with the arguments of Pliny, Seneca, and others,

who have expressed

approval of suicide under certain conditions." In reply, that

would venture to remind

I

stated

I

plainly

I

my

critic,

approached the subject

from the standpoint of the Christian Socialist and,

to set

am

never

I

not afraid to meet

He

ground.

and

that

by ancient Greek and Latin

forth I

undertook

and compare the views and arguments

consequently,

collate

whom

his

own

who have expressed approval

Virgil,

denied

demned

on

of

could quote Socrates, Plato, Aristotle,

I

^schines,

critic

quotes Pliny the Elder, and Seneca,

others,

suicide.

my

But

writers.

its

and Pliny the Younger, permissibility

all

of

and strongly con-

it.

Again,

I

am

accused of "a

great

want of

thoroughness," because " from cover to cover there is

not a word about that awful

problem

—the

duty that sometimes corners the true Christian and

good

citizen

tragedy,

the

—of

laying

problem,

down the

his

life."

unselfish

"The

dread

of

THE MORALS OF SUICIDE.

22

becoming burthensome, or of cankering a young with

life

an

infirmity of

the

do not exist

things

speak of suicide only with horror as

But

sin.' "

which

is

suggested in these words

would equally told prevails

justify the custom,

—these

who can deadly

this

for

suicide,

one which

is

which we are

amongst some of the Indian

—of tomahawking become

'

argument

the

surely

one

old

the author,

for

useless

their

and burthensome.

confess

I

dare not espouse such an argument, for

not I

know where

would lead me.

it

tribes

aged parents when they

should be truly sorry

my

if

critic

I

I

do

And

yet

were to

me wanting in sympathy for those unhappy who find themselves "cornered" in "the God forgive me, if I were for battle of life." I know full well how truly awful and tragic is think

beings

;

the dilemma in which they sometimes find themselves placed.

But,

if

the laying

and the good

down

of others

of our lives for the sake is

to

be called suicide,

then Jesus Himself was not only a suicide, but

He bade all His disciples He laid down His life for

"

lay

down own

for the

lives '

I

John

ii.

follow us,

His example.

and we ought

to

This

is

brethren." i6.

^

REVIEW OF NOTICES AND quite true

nevertheless,

;

that

my

me

but, seeing that

;

ideas.

would only

he has,

say, that

than he imagines

arguments

grieve

I

should have so far misunderstood

critic

I

do not wonder he For myself

concludes his critique as he does. I

23

we must not complicate

by the confusion of

the question

CRITIQUES.

for

;

my

motive has been more

more than

to provide dissuasive

those comparatively few

persons

who, contemplating self-destruction, are yet open to the voice of reason to save

and

religion

a few hundreds or thousands

Rather has

suicide's grave.

suicide as the

it

ing sores, moral and social, which

by no means

is

its

defects, of its

however,

book, in spite

which no one

for

is

more

more.

to " a functional relation existing

between every act of thinking,

on the one

my

author, " deserving of intelligent

do not ask

With regard

humanity,

It is gratifying,

eulogistic.

of

I

afflict

thoughtful and appreciative, but

find that the writer thinks

conscious than

those fester-

Press.

to

many

a

their healing.

The Medical This review

from

been to represent

symptom and index of

and that with a view to

perusal."

more than

;

side,

willing, or feeling

and some molecular change

in

THE MORALS OF

24

body

the

(the

" Personality."

me

on the other

brain)

This,

side,"

hope, he will also do

I

the honour to criticize.

" In this

work," he says,

in evidence."

It is

not

"

my

the preacher

is

do

hold,

and firmly hold, that

religious instincts of

man

be faced and treated, scientific

manner.

like

If

much

wish either to preach,

or sermonize, except in the proper place. I

my

in the essay

some further remarks

critic will find

on

SUICIDE.

religion

are facts which

any other

But

and the

facts,

must in

a

they must

they be real

justify their reality as part of the great

body of

philosophic and metaphysical truth.

The Indian Church Quarterly Review, I

beg

thank

to

commendation

of

my

the

reviewer

book.

April, 1901.

for

his

kind

His remarks about

the neglect of Moral Theology in the English

Church

are, I fear,

" If the

only too true.

English Church ever really took serious

notice of the evils which are preying lives of the

upon the

inhabitants of her great towns, and

perhaps even to a greater degree of the villages, she would insist on her candidates for Holy Orders acquiring some considerable knowledge of the principles of Moral Theology."

— REVIEW OF NOTICES AND TJie Critic

This notice

is

brief

yet, withal, there

writer's suggested

"

The

(New York

CRITIQUES.

25

City).

and almost amusing.

And

a spice of truth about the

is

remedy.

needs to be insisted upon than its possible sinfulness. In five cases out of six a good dinner will do more to ward off self-destruction than a barrel full of sermons and texts." folly of suicide

in these days, rather

Similarly Mr.

W. W.

on the prevention of

Westcott, in his chapter

suicide, says

patients require most watching early morning: a good lunch often dispels the tendency /imne Immanence, Illingworth,

self."

p. 6.

By metonymy the persona, or mask, is used who wears the mask and acts from behind it.

actor

actual

These two

power and other things, and

self-consciousness,

mental distinction between all

on the whole,

we have

of which

our terminus

" Thus the fundamental characteristic of

'

in

adequate to the production of

And

phenomena.

all

Reason demands a

to

denote the

"A PRIORI" AND "A POSTERIORI" VIEWS. limits represent

gation.

Neither

the whole field

may be

67

of

our investi-

ignored,

and neither

separated from the other, seeing they must be, so to speak, organically connected.

Two

Points of View "a

Personality, again,

— The

"

a priori" and

posteriori" is

may

a subject which

be

regarded and discussed from two opposite points

The

of view.

first

we may

postulated Prius, whatever

endeavour to

between

trace

call

the a priori

We may

second the a posteriori.

start

we may

downwards

call

the

;

the

from the it,

and

connection

and the phenomenon of the human

it

Personality to which

we

are

bound

come.

to

Or,

on the other hand, reversing the operation, we

may

begin with the fact of

human

Personality,

and by reasoning backward consider the conclusions

it

will lead us to

form as to the nature

of the Prius.

Let us take the a priori view various

have

been

first.

the speculations

existence and nature of the Prius of

That a Prius of some kind does existed from

all eternity,

Many and as

to the

all

exist,

things.

and has

seems to be one of the

AN ESSAY ON

68

necessary laws of

PERSONALITY.

human

has been postulated in

thought. all

Its existence

the best accredited

systems of philosophy, that have ever appealed

judgment of mankind.

to the

Progress in the Study of Metaphysic, " If we look to completely elaborated theories," says Professor Baird,^ " and disregard all tentative and imperfect sketches, it may fairly be said that all that has as yet been done in the region of pure metaphysic is contained in two works, in the Metaphysic of Aristotle and the Logic of Hegel."

It

will

be

well, then, to consider, in

how and

place,

into these

to

the

first

what extent Personality enters

two systems.

Personality in the Metaphysic of Aristotle.

The

recognition of reason

Nature, the

and

intelligence in

employment of means

to

an end,

and the display of something which looks very like design, has not always led to the inference

that there must be, behind

all

natural phenomena,

a creative, intelligent, and personal mind. the contrary, the

tendency

invest Nature herself with Divine attributes '

On

has often been to

—that

Art. " Metaphysic" in Eticyc. Brit., p. 99, vol. xvi.

IN THE METAPHYSIC OF ARISTOTLE.

This was not the case,

towards Pantheism.

is,

however,

with

His

Aristotle.

theory

universe has long been exploded, and

only

vives

as

an

interesting

yet

it is

in outline, if

conception of

rightly his

correlate

was

it

of

the

now

sur-

of

relic

And

philosophical speculation.

we should know what

69

ancient desirable

we would

Personality,

whether human or Divine.

The

earth he held to be the stationary centre

of the universe, with the seven planets, including

number the sun and moon, moving

their

in

oblique courses from right to

left.

in

But the whole

outer heaven, or sphere of the stars, was composed,

not of matter, but of a divine ether, moving from to right,

and deriving

its

left

motion from the surround-

ing Godhead, the Essence, or Being, which moves all

things,

is

Himself unmoved.

as "the

Whatever

things."

He

is

His

life is

He

but

Him

speaks of

else

Aristotle

Unmoved Mover

He

is.

He

is

of

Personal.

not pure thought, like Hegel's Prius the thinking upon thought.

;

for

Nor can

think of anything inferior to Himself, for to

do so would imply change and degradation. is

all

a Personal Deity

creatures

;

;

but

and enters

material universe.

If

He

into

He

is

lives aloof

no its

He

from His

relations with the

Maker,

He

leaves

AN ESSAY ON

70 it

to take care of

PERSONALITY. Such was

itself.

conception of the Prius of it

all

Aristotle's

He

things.

held

no abstract impersonal thought, but a

to be

personal Deity.

How, sonality within,

man, and the human Per-

then, about

Man

>

he conceived of as being partly

and partly without the sphere of Nature.

Within, so far as

man

is

the highest product of

Nature, and, in a sense, the end, for which besides

the means.

is

man

something about

And

yet,

all

he held, there

which does not

fall

is

within

the sphere of Nature, and therefore transcends

And

Nature.

coming

in

from

without,

and the starry spheres are composed.

heavens,

And

and therefore belonging

essence of which the supernal

that ethereal

to

something he regarded as

this

thus the Personality of man, by virtue of his

reasonable

more or

was brought

soul,

of

relationship

with his personal Prius, the

less direct,

Unmoved Mover

into

all things.^

Personality in the Hegelian System.

"Pure thought," according to Hegel, Prius '

of

all

things.

See Sir Alex. Grant's

Britannica, to which

I

am

But article

it

is

not

is

the

easy to

on Aristotle in the Encyc,

partly indebted for the above digest.

—

—

IN THE HEGELIAN SYSTEM. ascertain with

what he conceived

certainty

pure thought to be, and what

one place we are told

"

that

it

this

In

contained.

it

must be conceived

a living principle, a principle which only in

as

self-manifestation can be conscious of

very

the

to

nature

manifestation

is

we

are told, "

At

the basis of

is

not consciousness with

which both mind and nature

made, neither

its

extended

primary form

transparent, trable life

is

before

free

fluid,

as

(? "

in

matter

")

natural

the

Thought

were, thoroughly

it

and mutually interpene-

part

—the

Creation

had

every

in

as

is,

its

It is rather the

world, nor self-centred as in the mind. in

self-

^

ego and non-ego.

distinction of

are

therefore,

and

But the thought thus regarded as the

thought.'

basis of all existence

stuff of

itself,

whether material or mental, there

reality,

all

which,

of

essential."

In another place

'

71

spirit

seraphic

in its

produced

a

natural

world, and thought had risen to an independent '

Encyc.

passages

Brit.,

from

Art.

" Metaphysic,"

the article on

p.

Britannica will be found helpful as laying basis from

100.

The following

Metaphysic in the Encyclopedia

down

the fundamental

which self-consciousness proceeds, according

to

Hegel

:

"In the Hegelian Logic self-consciousness is interpreted as a unity, which realizes itself through difference and the reconciliation of difference

— an

organic unity of elements, which exist only as

they pass into each other."

Ibid.

—

AN ESSAY ON

72

PERSONALITY.

existence in the social organism."

primary form,

what Hegel

is

the process of the world.

form of consciousness

ment of the mind. thought become origin

Thought,

calls

the

in this

" Idea,"

fundamental, becomes also

which, though in

'

in

It

final

only takes the

the crowning develop-

Only with philosophy does

fully conscious

of itself in

its

and development.

Now, whatever we may be able of the above paragraphs,

to

make out

and whether we can

them, or not, one thing at any rate

assent

to

seems

plain,

Hegel himself did not claim

that

for his Prius, his pure thought, his " Idea," either

self-consciousness

regard

We

personality.

are

to

as a living principle, indeed, and, as a

it

ever

for

principle,

universe, but

and of

in

or

at

itself,

manifesting

in

the

unconscious

and only reaching the summit of

personality in the

self-conscious

itself

the same time as

mind and

soul

of man.^ •

Encyc. Brit., Art. "Hegel,"

"

The

criticism

Naturalism,

is

of

Professor

though

directed

against

equally applicable to the Hegelian theory of a Prius

of pure thought, or "mind-stuff." in

vol. xi. p. 6i8.

Ward,

"The more

clearly

we succeed

mentally depicting such 'mind-stuff' or 'matter-stuff' in

—

—

its

which we call it the more hopeless and absurd will appear the emergence therefrom of a living feeling, Ego, and a known non-Ego." Naturalism and Agnosticism, vol. ii. nakedness

255-

it

is

indifferent

—

— THE HIGHER PANTHEISM. The there

the

and only legitimate conclusion

inevitable.,

to which

we

by Hegel's Logic

are led

And

Man.

Personality of

as

any

for

dis-

between a Divine and human Personality,

any relationship

or

that

is,

but one Personality in the Universe

is

tinction

73

the

of

responsibility

between

is

any

or

two,

the

The Divine

the

is

to

latter

cannot be maintained.

and the human

the

Former,

it

the human,

The human

Divine.

is

not an object to the Divine nor the Divine to the human.

Such a system,

it is

hardly necessary

to point out, can never, as regards

its

theological

aspect, rise higher than an intellectual Pantheism,

that

Higher

Tennyson's " Dark For

is

is

Pantheism

not

well

expressed

in

lines

the world to thee

He

so

all

:

thyself art the reason

but thou, that hast power to

feel

why '

I

;

am

I

'

?

"

The Higher Pantheism. It

has been said that Hegel, because he grasped

the concrete character of thought in

enabled

to

understand

the

itself,

was

necessary unity of

thought or self-consciousness with the world, and heal

the division

of

physics

from metaphysics

which Aristotle had admitted. But,

if this

be

true,

then

it is

evident that the

breach has only been healed by the triumph of

AN ESSAY ON

74

Pantheism, and Aristotle deity,

the

PERSONALITY. of

loss

allowed, the

of

existence

even

which

that

a

as

Jove

though somewhat too otiose and neglectful

of his duties.

know

I

be laying myself open to a

shall

I

charge of great presumption,

any

if I

make

venture to

observations on the reasoning and

critical

conclusions of the Hegelian Logic and Philosophy in

regard to the subject of Personality.

venture to do I

submit

my

wish

so, I

I.

It

that

of uncertainty as to what

is

we

we

think

by

nieant it

is "

we

" pure

have,

—the

left in

a state

;

"

but when

stuff of

by

Perhaps we have,

some notion of what

thought

mind-stuff "

are

to be understood

the Prius of " pure thought." or

utmost deference

and logicians than myself.

me

appears to

I

to be understood, that

it

criticisms with the

to far deeper thinkers

If

we

is

are told

which both mind

and nature are made, neither extended and embodied as

in the

as in mind, then,

Surely, if

there

is

natural world, nor self-centred I

confess, I find myself at sea.

here an inconsistency at

not a contradiction in terms.

least,

Surely "pure

thought" must be thought unmixed and uncombined with anything whatsoever beside especially with matter.

itself,

but

— KANT, FICHTE, SCHOPENHAUER.

75

2. Have we any experience of thought, or can we conceive of it, except as the product of the mind of a thinker ? As throwing some light

on

aspect of the

this

relation I

and

Hegelian system

its

the precurrent philosophy of Kant,

to

venture to quote the following extract from

the

on

article

Schopenhauer

the

in

Encyc.

Britannica.

According to Kant "

Behind thinking there is the thinker. But to from Flchte to Hegel this axiom of the plain man is set aside as antiquated. Thought,

his successors

or conception, without a subject-object appears as

the principle

—thought

or thinking in

its

univer-

without any individual substrata in which Thinking {to voeTv) or thought embodied.

sality, it

is

to be substituted for

(vot)(Tte) is

For

my

choose the

part, there

between the

" will "

seems "

mind

little

thought

"

Hegel and

of

are

impersonal and void of self-consciousness I

^

or nothing to

Both

Schopenhauer.

of

(vov?)."

alike ;

and

can no more conceive of "thought" without

a thinker, than

Perhaps

I

I

shall

ing such a view. 3.

can of "will " without a "wilier."

be called " antiquated Well, be

it

Encyc. Brit.,

hold-

so.

Is the self-manifestation '

" for

theory satisfactory

Art. " Schopenhauer,"

p.

457.

?

—

AN ESSAY ON

76

We

are

Prius of pure thought

that the

told

PERSONALITY.

and that

self-manifesting,

reaches

it

stage of self-conscious personality

Now, geology

assures

highest

its

first in

mankind.

man appeared on

us that

the earth late in the order of animated

nature.

Assuming, then, that "thought conscious of a higher form

is

unconscious

development),

(otherwise

which

natural

4.

Again

I

is

made

and personality

man, an

in

illogical concept,

and

?

does

the

Prius

Nature and the whole universe be the of

It is impossible,

mind by any

consciousness, or

Prius

the

then,

surely,

it

manifested, up to the

is

personality

self-conscious

Art.

source.^

self-conscious."

if

follows that whatsoever

'

its

self-consciousness

self-manifestation

in

self-manifestation

the

In other

itself.

at

really a contradiction in terms

But

no

to rise above

arriving

become

be

ask, is not Hegel's theory of a self-

manifesting Prius,

"Only

would

or spiritual, pro-

duces something greater than words, the stream

the

the root and source of

is

existence, whether

all

when

the only Prius, or

follows that

it

living principle,

it

itself"

in

of thought than

stage

is

of

man,

must be

a

beginning with the material world, to explain

process of distillation or development, unless

its

potentiality, has

"Hegel," Encyc.

Brit., p. 618.

been there from the

first."

THE FORMULA

1=1.

of the "self" of the

manifestation

must have been from the

therefore

77

and potentially inherent

in

it

to say, the

is

Prius must always have been self-conscious

and the theory of an impersonal

personal,

and

essentially

first

that

;

Prius,

and

Prius,

reaching self-consciousness through self-manifes-

man

tation in

is

an

illogical concept.

1=1.

The Formula

This in the Hegelian System the Universe.

with

It

the

that the Prius of

manifests itself in Nature, but that

Nature

that

;

Thought and Matter

aspects of

or

one with

is

it

Thought

two parts

are

one organic whole, which stand each other of subject and object,

in the relation to

and which

Formula of

denotes the Unity of Thought

Not merely

itself

is

have

no

except

existence

in

this

relationship.^

This

is

analogous to the doctrine of Divine

Immanence, which forms one aspect of Christian Metaphysic

—the doctrine of God

But the formula one which

is '

" Each

lends

=

itself into

equally

itself

the other

;

in Encyc. Brit,

is

is

it

connotes,

well

to

a

necessarily conceived as

the subject

relates itself to the object, the object

itself to the subject."

Nature.

and what

1,

factor in this unity, in fact,

passing beyond it

1

in

is

subject, only as

object, only as

it

relates

— Professor Caird, writer of Art. "Metaphysic "

AN

78

ESSA Y ON PERSONALITY. "God

Pantheistic interpretation.

Nature

is

And

God."

here, as

Nature, and

is it

seems to me,

Hegel and Christian Metaphysic

the Logic of

The

must part company.

Christian do'^trine of

may be

the Divine

Immanence

to

analogue in Hegel's self-manifesting

find

its

only one aspect of Christian Metaphysic

other

said

But Divine Immanence

Prius of pure thought. is

Nature

in

;

the

Not

that of the Divine Transcendence.

is

only does the Prius manifest Himself in Nature,

and so become one with this.

His self-conscious

it

while doing

but,

;

Personality,

as

from Nature and transcending Nature,

And

asserted.

it

is

just

is

distinct

distinctly

because Hegel failed Divine transcendence,

to safeguard this doctrine of

that his system can never be really brought into

harmony with

Christian

Metaphysic

and

the

Christian religion.

And

yet

it

conscious of

does not appear that

Hegel was

and

discrepancy

any

between the two.

real

On

radical

the contrary,

it

is

evident

from his Lectures on the Philosophy of Religion that

he

thought

metaphysical

explained

and

and

Christianity,

dogmatic

interpreted

the principles of his

own

regarded

aspect, in

system.

in

its

would

be

accordance with

HEGEL AND CHRISTIANITY.

79

In these Lectures, after reviewing the various

forms and gradations of religious to

what

is

tianity, in

he comes

belief,

called the absolute religion of Chris-

which the mystery of the reconciliation

between God and

man

openly taught

is

and

expressed in Christian dogma. a Trinity because He is a Spirit. The of this truth is the subject of the Christian Scriptures. The Son of God, in the "

God

is

revelation

immediate aspect, is the finite world of nature, and man, who is far from being at one with his Father, is originally in an attitude of estrange-

The

ment.

history of Christ

the visible recon-

is

man and

ciliation (Synthesis)

between

With the death of

Christ this union, ceasing to

the Eternal.

—

be a mere fact, becomes a vital idea the Spirit of God, which dwells in the Christian community."^ Doubtless, there

Nay,

this.

is

further,

a Christian ring about it

dox

naturally on

which grows Logic

?

Or

is

law of

statement

many

might endorse

Christian

triadic

a

is

Christian system, which in

it

of

all

the

points any ortho-

but

;

is

the tree of

it

fruit

Hegel's

only an attempt to apply his

thesis,

antithesis,

and synthesis to

a system of metaphysic and philosophy, which,

on one cardinal point '

Art,

at least,

is

opposed to that

" Hegel," Encyc. Brit.

—

AN ESSAY ON

8o

PERSONALITY.

The harmony he sought

Logic?

establish

to

seems forced and unnatural, and those who his death

opposed

very ground of

its

his system, attacked

pantheistic or

it

after

on the

atheistic

ten-

dency.'^

Indeed,

it

seems a self-evident proposition, that

the metaphysic which postulates nothing but an

impersonal thought, as the Prius of

never '

rise to

all things,

can

the higher level of personality.

Hegelianism, as a separate system of philosophy, did not long

maintain

its

ground even in Germany, hut

its

influence

on philosophic

thought has been deep and widespread both in Germany and outside.

" Fichte and

Hegel," says Dr. Bain, in his summary of the

"being overmastered with the idea of unity, and attaching themselves by preference to ; the dignified mental side, became Pantheists of an ideal school, resolving all existence into mind or ideas." Mind and Body, p. 194. theories of the soul,

had

to

make

a choice

"

SECTION

II.

PERSONALITY CONSIDERED ON

"

A POSTERIORI

GROUNDS. The a

posteriori

view

from

Let

us

tliis

—Mr. Illingworth view of the

—

on Personality Inferences and Summary.

subject,

now proceed

to

consider

Personality

from the a posteriori point of view.

We

assume and

To deny

Personality.

that

we

start

from the

this to

human

fact of

be a fact

to

is

deny

are self-conscious agents, and in so doing

we preclude

ourselves from the capability and the

possibility of proceeding

vestigation

;

for, if

we

any further with

this in-

are not certain of the fact

of our personal existence as self-conscious

then there of which

is

no other

we can be

the fact of

human

fact in the

certain.

spirits,

wide universe

The admission

of

Personality, then, forms the very

foundation, on which

all

subsequent reasoning and

conclusions must be based.

And

here

VOL.

I II.

would observe,

in passing, that the

G

— AN ESSAY ON

82

question

what

how

PERSONALITY.

human

this

Personality

matters not whether

It

into existence full-fledged, as

it

whether

of the Almighty, or

it

sprang

were, at the it

arrived

fiat

at

development by a slow

of

present stage

its

and

In either case,

gradual process of evolution.

it

the product of a power, and the outcome of

causes,

which must be adequate to the

force behind

the

name

But,

how

it,

can produce nothing.

for a process or

if it

the

total effect

But evolution, apart from the evolving

produced.

is,

to be

a matter of indifference in our present

it is, is

investigation.

is

came

It is

only

method of procedure.

be a matter of comparative indifference

human

came

Personality

the question, "

what

it is

?

" is

importance.

Are we agreed on

us hear what

some

to

be what

it

one of paramount this point

?

Let

of the best authorities say.

Mr. lUingworth has made the subject of Personality

a

in

special

extracts

following

Immanence

is

much

" Spirit, then, as

sense

from

his

book

his

to the point

we know

it

own, and

on

the

Divine

:

in

our

own

personal

experience, has two different relations to matter, that of

transcendence and that of immanence.

But though

logically distinct, these

are not actually separate

;

two

relations

they are two aspects

— IMMANENCE AND TRANSCENDENCE of one single

fact,

two points of view from which the

action

regarded.

83

our one

of

As

may

personaHty

self-conscious,

self-identical,

be self-

determined, we possess qualities which transcend, or rise above the laws of matter but we can only realize these qualities, and so become aware ;

of them, by acting in the material world ; while, our bodies and our works of art could never possibly be regarded

conversely, material objects

—

as expressions of

spirit, if spirit

same time recognized

And again Now we find,

our

were not at the

as distinct from

its

medium

^

of manifestation."

"

—

on

what we

reflection, that

spirit transcends, or

is,

in a sense,

call

independent

of the bodily organism on which otherwise

it

so

Metaphysically speaking, this

entirely depends.

is seen in our self-consciousness, or power of separating ourself as subject from ourself as object, a thing wholly inconceivable as the result of any

material process, and relating us at once to an

order of being which

we

are obliged to call im-

material."

Such, according to Mr. Illingworth, Personality. spirit

It

is

is

and matter, of subject and object

bination in which, though there action, there

is '

human

a wonderful combination of

no confusion, Divine Immanence,

in

—a

com-

mutual

inter-

which the

spirit,

is

p. 68.

— 84

while

AN ESSAY ON

PERSONALITY.

immanent

and

is

it

dependent upon

it,

in matter,

We

it.

have to remember, besides, that

this

human

part of the natural order of things,

is

some

the outcome of energetic in

measure

in a

yet able to rise above, and

is

to act independently of

Personality

—

the finished article

force or

power inherent and

and the highest product

nature,

—so

our experience goes,

far as

which that force or power has produced.

Inferences

and Summary.

What, then, are the inferences or conclusions to which this

fact of

They would seem 1.

On

human

Personality points

to be the following

:

the principle, Causa semper mqiiat effectum,

must be behind nature a Power,

there

what you results

?

will,

that

produced,

is

call

it

adequate to the highest

including

the

self-conscious

personal spirit of man. 2.

That, judging from analogy, this Power, not

being of a lower order than the highest of products, will be a Spirit similar to our kind, though infinitely superior in degree

which

is

both immanent

;

its

in

a Spirit

and

at the

a Person in

Whom,

in Nature,

same time transcends Nature

;

own

— SUMMARY.

85

as in our own, both subject and object are combined, but not confused.

To "

quote Mr. Illingworth once more

He must

be conceived as ever-present to susand animate the universe, which then becomes living manifestation of Himself no mere

tain

—

a machine, or book, or picture, but a perpetually ^

sounding voice."

Summary.

—The

consideration of

Personality,

then, from the a posteriori point of view, points clearly

and consistently to the existence of a Prius

spiritual in

and personal,

such sense that

" in

have our being," yet Nature, and

is

Who

is

immanent

Him we

at the

live,

the water-flood

:

"

Nature

and move, and

same time transcends

not to be confounded with

the view of the Psalmist

in

The Lord

it.

It is

sitteth

above

and the Lord remaineth a King

:

for ever."

Reader,

let

me

ask, did

Lily {Lilium longifloruvi)

you ever grow a Trumpet ?

If not, let

me

recom-

mend you to do so, for you do not know, until you try, how much pleasure it can give you. " Sermons in stones," says our great English Bard.

sider the

And

lilies,"

says the Prophet of Nazareth.

what a sermon does '

"Con-

this

Divine Immanence,

exquisite flower

p. 73.

AN ESSAY ON

86

preach me, with

PERSONALITY.

trumpet tongue,

its

its

sublime

I seem to see in it a striking immanence in Nature. As I feel bound as by a spell, in which

yet silent eloquence

!

instance of Divine

stand before

admiration

it I

is

mingled with reverential awe.

graceful form

and purity of

symmetry of

outline,

its

tint, its

boldness and

ravishing perfume and

dignified repose, bespeak the presence of a

before which

I

could

seems as though God

me

fall

Its

down and

Power

worship.

It

Himself were speaking to

through that flower, and revealing to

me

some-

thing of His ineffable beauty and loveliness.

To

entertain an impure thought, an unchaste desire, in the presence of that flower

would surely be an

act of sacrilege, a dishonour

done to

manifests Himself

see in

therein.

I

of the Divine Being, which, while soul,

Him Who a reflection

ravishes

me the desire to know Him Him in fuller measure.

begets in

and possess

it

it

my

better,

—

— —

SECTION

III.

PERSONALITY IN THE CHRISTIAN SYSTEM OF METAPHYSIC AND RELIGION. Three propositions

The

I.

Prius of

things

all

Self-manifesting

II.

manence, III.

by

is

a Self-conscious personal Unity.

Generation,

{a)

{i)

Creation,

{c)

Im-

{d) Incarnation,

Self-reconciling.

—The Prius a Self-conscious Personal Unity. — The Christian Prius Self-manifesting by Creation — What Life? — Mr. Spencer's Generation, definition —The birth of the Soul — Manifestation of the Prius

First Proposition.

Second Proposition. (a)

is

{!>)

by

(it)

Immanence

ITomi) speculum

Prius through (d) Incarnation

non-Christian systems

ment

for

Dei

— Manifestation

of the

considered improbable in

Christian Incarnation

— The argu-

it.

Third Proposition.

Dualism

—The

— Not

—The Christian

Prius a Self-reconciling Unity

—Differences and their reconciliation—The mystery of

— Hegel's

sin

triadic

law

illustrated in Christian

Metaphysic

Reconciliation of wills through the Incarnation.

In no

respect, perhaps,

is

the difference between

the various systems of secular and Christian Metaphysic more clearly defined and accentuated than in

their

respective treatment of the

Personality.

subject of

— AN ESSAY ON

88

We

PERSONALITY.

have already seen how Personality

is

dealt

with in some of the principal systems of secular

We

Metaphysic.

now come

to consider

how

it is

dealt with in Christian Metaphysic.

By

Christian Metaphysic, as distinguished from

understand that Metaphysic, which forms

secular, I

the philosophic basis of the Christian Religion, and of which Christianity

But what

is

is

the religious expression.

Christian Metaphysic

?

It is

almost

needless to say, that for any authoritative state-

ments

in

answer to

this question

we must have

recourse to the sacred Records of the Old and

New

And

Testaments. following

three

I

venture to submit the

propositions, as

embodying the

main doctrines and conclusions of Christian Metaphysic

:

Propositions of Christian Metaphysic. I.

The

Prius of

all

things

is

a self-conscious

personal Unity. II.

Self-manifesting.

III. Self-reconciling.

Of

course,

it

is

needless to say, that these pro-

positions do not admit of absolute proof.

But there

are two points, on which the reader has a right to

demand

the fullest satisfaction.

— CHRISTIAN METAPHYSIC. may

they such as

First, are

rightly be called

propositions of Christian Metaphysic in the second place, afford a rational

theory, on which to

my

be

they,

and probable

?

afford satisfaction on these will

Do

are conscious or sensible,

either within or without us

fore,

?

account for the facts and

phenomena of which we

To

89

first

two

endeavour.

points, there-

And we

will

take the propositions in the order in which they appear.

Proposition

The Christian Prius

I.

Self-conscious,

is

a

Personal Unity.

That the Christian Prius

is

consistently repre-

sented as a self-conscious Unity in the sacred Scriptures

Both

imagine, be generally admitted.

will, I

in the

Old and

New

Testaments the

fact is

both repeatedly and variously asserted, as every child in a

no need,

two

Sunday school would

tell us.

There

therefore, for a long string of texts,

is

and

will suffice.

Deut.

vi.

4

:

"

God (= Jehovah, (= Jehovah)." Col.

i.

by Him

17 all

:

"

Hear, O Israel, the Lord our our Elohim) is One Lord

And He

is

things consist."

before

all

things,

and

;

.

AN ESSAY ON

90

PERSONALITY.

Self-conscious

Neither can consciousness for

be necessary to show, that

it

is

self-

an attribute of the Christian Prius

passages without number could be quoted in

which

it

directly stated, or left to be

either

is,

inferred.

Creation,

"

and especially the creation of man,

spoken of as the result of self-conscious action

is

And again, St. Him as " working all things after His Own Will." (Eph. 1 1.)

Let us make man."

of of

:

Paul speaks the counsel

i.

Personality of the Prius.

Prius be self-conscious, then

If the Christian

Personality must also be attributed to self-consciousness

is

Him,

for

of the essence of Personality.

Personality be claimed as an attribute of

But,

if

the

Prius,

we must remember

different sense to that in

which

that it

is

it

is

in

a

claimed for

man.

Each man

is

individually a person.

Divine Prius

is

not an individual Person, but a

Trinity of Three distinct Persons.

But the

And He

is

One, only by virtue of the unity or union of these

Three Persons

in

One.

His Unity

is

not the

PERSONALITY OF THE PR /US.

91

unity of a single individual, as in the case of man,

but that of a community of Three Persons.

Each

Persons possesses the same attributes

of these

in equal measure,

common

and

it

is

of these attributes

the participation in in

which the Unity

of the Personal Prius consists.

If

I

may be

per-

mitted, without irreverence, to borrow an illustra-

from the world of commerce,

tion

to

it

company

a

would compare

I

or society of three men,

unite to form a business firm for trade or

who

manu-

facture, and in which they each place equal sums

The

of money.

The

three.

partners

and

yet,

firm

is.

firm

one, but the partners are

not a person, but each of the

is

The

is

firm possesses no personality,

by virtue of the personality of the

becomes invested with that

it

firm

is

said

to

do

things, as

attribute,

partners,

and the

representing

the

unanimous consent and intentions of the partners.

So the

Prius of Christian Metaphysic

is

a Unity,

not by virtue of being

One Person, but because each

of the Three Persons

is

Divine Substance which

•

" Each Person

an equal sharer is

common

to

in the

them

One

all.*

in the Blessed Trinity has the attributes of the

Others, so that the distinctions of Persons whereby They be, in some incomprehensible way, distinguished from Each Other, coalesce in the Unity of the

Godhead."

(St.

Aug.,

De

Trin.

lix.)

— AN ESSAY ON

92

That

this doctrine of the threefold Personality

Unity of the Prius

in the

admit.

and

therefore, as

St.

For

in

the

human

its

Maker,

of

difficulty.

Augustine points out, we

ought not to question about Him,

we have

until

learned the mystery in ourselves.

first

"

fully

no argument against

is

probability.

encounter the same, or a similar,

And,

we

mysterious

is

regarded as a type

Personality,

we

however,

This,

truth

its

PERSONALITY.

The mind

itself and its knowledge, and love as a sort of image of the Trinity and these three are one and one substance. Nor is the offspring less (than the parent), since the mind

the third,

knoweth less,

is

;

itself just as

since

it

much

as

it is ;

much (Aug., De

loveth itself as

and as much as 4&ff.)

it

is."

as

nor the love it knoweth,

Trin.,

I.

ix. c.

The Names of God.

The very names by which

Divine Prius

the

is

revealed indicate the nature and attributes which are

claimed for Him.

following

Elohim (Heb.). but first

is

Take, for example, the

:

—This

word

joined to verbs in

name

of

the Divine

is

a plural in form,

the singular. Prius,

it

As

the

asserts

His

He

the

Unity, and claims in His behalf, that

is

THE NAMES OF only Source of

all

GOD.

93

the forces and influences by

which the Universe was

first

created,

is

now

brings

into

and

governed, developed, and maintained.

Jehovah existence."

Prius

is

"

Yahveh),

(or

— This

He Who

name denotes

that the

Divine

the Self-Existent, the one and only source

of being

—the

Absolute, the Unconditioned, the

Eternal One.^

El-Shaddai (Heb.).

"God,"

lated

— El, which

denotes

is

usually trans-

primarily

"might,"

The second name,

" power," or " force."

indicates the nature of this power, which

is

Shaddai, not that

of violence, but All-bountifulness and Love.^

Almighty, but His

is

Almightiness

is

or

of

He the

"And God said unto Moses, ' I Am that I Exod. iii. 14 and He said. Thus shalt thou say unto the children of (Ehyeh) hath sent me unto you." And Is. xlv. 6, Israel, I Am "I Am, and there is none beside Me." See also Deut. vi. 4: " Hear, O Israel The Lord our God (Jehovah our Elohim) is one Lord (Jehovah)." This latter passage claims on behalf of Jehovah that He, and He alone, is the One Absolute Uncaused God. 2 "'Shaddai' primarily means 'breasted' or 'the breasted Shad = breast, and especially a 'woman's one,' from Heb. '

Am

Cf.

:

:

'

'

'

:

'

breast.'

"

'

— Rev. A. Jukes, Names of God,

" Shaddai" as one of the Divine

" Shedder-forth,"

i.e.

of blessings

titles,

and

p. 66.

denoted the " Power " or fruits.

The Sheddim,

referred to as objects of idolatrous worship (Deut. xxxii. 17 ; and were the many-breasted idols representing the genial Ps. cvi. 37),

powers of nature, the givers of rain, and pourers-forth of fruits and See '?sx\!aax%\.'i Hebrew Lexicon, s. v. "Shaddai" and increase.

" Sheddim."

;

AN ESSAY ON

94

breast

:

that

of self-sacrificing affection, giving

is,

and shedding

itself for

El Shaddai,

PERSONALITY.

the good of others.

then, reveals the Divine Prius under

He Who

the attribute of Love.

pure thought and intelligence

is

power and force

the Absolute, the

;

Unconditioned Self-Existent One,

He

operative

by Love.

All

rendered

Existence,

life

the self-realization

is

The Universe

One.

All-loving

the

of

Thought,

Power,

is

also Love.

is

the

is

Self-manifestation of the Uncreated, instinct with

His own attributes of power, love.

And

Love

as

so also,

this

name. El Shaddai, while

the animating

by

Him

all

But

claims

principle of the

Prius,

it

He

fatherhood

" will " also

is

is

reveals is

Him

in

His

the All-Father,

derived.^

the prerogative of a father

hence a further inference to be drawn from

name " El-Shaddai

and

it

direct inference,

Attribute of Paternity.

and from

intelligence,

" is

;

this

that the Divine Prius, beside

embracing under His Personality the attributes of Power, and Pure Thought, of Self- Existence, of

Love and Epli.

iii.

where

He

'

9,

"Jah"

is

Paternity,

15 is

also

;

also the source

'E^ ov iratra irarpta 6uofid^€Tat.

called

"A

"Doubtless Thou of us."

is

" the Father of

spirits

;

See also Heb.

" and Ps.

Father of the fatherless ;" and

art our Father,

and seat

Is.

Ixviii. Ixiii.

xii.

5 : 16:

though Abraham be ignorant

— TRINITY IN UNITY. of Sovereign Will. will

show

the

latter.

Who

95

Indeed, a moment's reflection

former necessarily involve

us, that the

It is impossible to

power and thought and love who

is

One

conceive of is

not

is

the

also possessed of will.^

The

following,

regard to

briefly,

its

Divine Prius

:

It involves Personality as its essential

and

ciple 2.

speak

assumed by Christian Metaphysic with

position

1.

to

then,

This Personality It is that

fold. 3.

that

not

is

simple, but

three-

of a Trinity of Persons.

These Three

united

prin-

characteristic.

Persons

are

they form but

One

so

intimately

Being,

Who

is

the Absolute, the Unconditioned, the Uncaused

Cause of

all things.

Bearing in mind, then, how, according to the teaching

of

Metaphysic,

Christian

Personality

forms an essential principle of the Prius, pass

on

to

the

consideration

of

our

let

us

second

proposition.

'

We

of all,"

see is

how Schopenhauer's

reconciled with reason physic.

contention, that " Will

is

Lord

the enunciation of a great truth, which only becomes

under

its

treatment

by Christian Meta-

— AN ESSAY ON

96

PERSONALITY.

Proposition II.— 7^^ Christian Prius

is

Self- man ifes ting.

We

are not left in

any doubt that Christianity

does claim this proposition to indeed,

moment's

a

be will

and the Universe be

unless Nature follows, as

reflection

a

Prius

of

illusions,

things

all

And,

show, that,

from the

necessary corollary

Proposition, that the

true.

it

first is

a

personal Unity.

In various ways has this Self-manifestation been

going forward most,

if

not

;

all

but we shall of them,

find,

may be

(«) {b)

Creation.

{c)

Immanence and

believe, that

arranged under

one or other of the following heads Generation.

I

:

Effusion.

{d) Incarnation.

Let us consider them bering, that true, which

my

object

in this order, still

is,

remem-

not to prove them to be

under the circumstances

is

impossible, but

only to show that they are concepts and doctrines of Christian Metaphysic, which are either explicitly, or implicitly contained in the Christian sacred writings.

SELF-MANIFESTATION BY GENERATION. Method of Self-manifestation of

{a) First

97

the

Prius: by Generation.

From

eternity the Prius adopted this

all

of Self-manifestation.

Threefold Personality involves

Person of a

represented as

is

Son

method

The very mystery it.

of the

For the second

occupying the relation

to the First Person.

St. Paul, the great

exponent of Christian Metaphysic, speaks of the

Second Person as

And "

" the first-born of all creation."

^

the First Person he calls the Father, because

Him

from

every family in heaven and earth

is

named.^

Then from the

First

and Second Persons, Co-

equal^ and Consubstantial, there proceeds the Spirit,

which

shared in

is

common by them

Third Person of the Trinity TIpwtotSkos

—the Holy Ghost.*

Kria-ews.

^

Col.

^

'E^ ov trao'^ Trarpia iv ovpavols KaX

i.

15

'

irdcTTis

both, the

cTri yrisovofj.

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