Chapter VIII: Section XXII: theoretically define the essence of true worship, the spirit

of devotion. Whilst human nature remains untranslated, and man is possessed of physical perceptions, and of ratiocinative faculties, the nasal intonation, and logical and grammatical lapses of the preacher, though they may be condoned, can hardly be ignored. But to the seeker after truth, so ardent should be the yearning towards the attainment of the end, that all defects in the means should be cheerfully accepted. It is perhaps not easy to put the case strongly enough, without going too far on the other side, and ignoring the means absolutely, thus returning to the position, already renounced by the soliloquist in Section V, where man looks direct "through Nature to Nature's God." A condition which, whilst unquestionably the highest and most purely spiritual, would appear to be possible to a certain type of mind only, and that in moments of special illumination. To the average temperament might arise from such a system the danger lest, whilst dispensing with forms, the spirit should likewise be forgotten; and worship should thus altogether cease. In accordance with the capacity for growth inherent in man's nature, with his creed, as with all else, must be development, if life is to be preserved. The means appointed for his instruction may not be always those in most complete adjustment with his inclinations; nevertheless let him not neglect those vouchsafed him so long as all tend, however indirectly, towards the attainment of the ultimate goal, the complete realization of Truth. Seeking to gain for himself further knowledge of the Divine Will, let him not lose sight of the end in a too critical consideration of the means. What avails the thirsty traveller the splendour of the marble drinking-cup, if so be that it is empty:

Better have knelt at the poorest stream
That trickles in pain from the straitest rift! (ll. 1284-1285.)

To the question of main import advanced in the present instance,

Is there water or not to drink? (l. 1288.)

the latest comer to Zion Chapel replies in the affirmative; though he would fain wish

The flaws were fewer
In the earthen vessel, holding treasure
Which lies as safe in a golden ewer. (ll. 1300-1302.)

We are inclined to ask, might he not, too, have returned an affirmative answer in yet another relation, had he but regarded the celebrants of St. Peter's in that spirit of tolerance with which he now condones the defects of the Methodist preacher: since, on his own showing, there prevails in Zion Chapel the jealous exclusivism resultant from spiritual pride. Was not some valuable residuum of truth to be found in Rome? Surely so. But had the soliloquist proved capable of giving this answer, with the change of personal character thus indicated, would have been transformed, also, the character of the entire poem.

The reason for his present choice he makes sufficiently clear. That form of creed shall be his which takes into account the complexity of human nature. The emotions (so he holds) alone received satisfaction at Rome; intellectual development being checked. At Göttingen the intellect was cultivated at the expense of the spiritual faculties. Now in the poverty and ignorance of Zion Chapel he believes himself to discern provision, however poor in quality, for all man's requirements and aspirations. Immeasurably inferior to Rome in beauty of architectural form, in the impressiveness of its ritual; incomparably below Göttingen in intellectual attainment, it is yet in some sort superior to both alike. Superior to Rome in that it allows scope for the development of the intellectual capacity, coarse and poor as is the quality of the mental pabulum offered by its minister. Superior to Göttingen in that the preacher would fain afford some satisfaction to the emotional as well as to the intellectual cravings of his congregation. To these poor "ruins of humanity," a personal Saviour is a necessity:

Something more substantial
Than a fable, myth, or personification.

_Some one, not something_, who in the critical hour of life shall do for him

What no mere man shall,
And stand confessed as the God of salvation. (ll. 1322-1325.)

Clearly to the speaker, in spite of the objectionable character of the surroundings, they secure a "comfort"--

Which an empire gained, were a loss without. (ll. 1308-1309.)

Thus the choice is made in face of defects seemingly at first hopelessly repellant. And in leaving the soliloquist of _Christmas Eve_ amidst the Zion Chapel congregation, our conviction touching the future is based upon grounds amply justifiable; that he may in spiritual development outgrow the limits he has for the present assigned himself. Since, despite the influences of prejudice and of bigotry yet remaining, he has already proved capable of seeking a position whence, in his own words, direct reference is made to Him "Who head and heart alike discerns." From such a position, progress, expansion, as the law of life becomes, not only possible, but inevitable, since the soul's outlook is at once freed from limitations by the transference of contemplation

From the gift ... to the giver,
And from the cistern to the river,
And from the finite to infinity,
And from man's dust to God's divinity. (ll. 1012-1015.)

Such deductions as to the intention of _this_ poem are at least fully in accordance with those suggestions of theories which we have so far gathered from a consideration of other of Browning's works.

LECTURE V

CHRISTMAS EVE AND EASTER DAY (ii)

LECTURE V

CHRISTMAS EVE AND EASTER DAY (ii)

How very hard it is to be
A Christian!

Thus in the opening lines of _Easter Day_ is suggested the subject occupying the entire poem: a consideration of the difficulty attendant upon an acceptance of the Christian faith, sufficiently practical in character to serve as the mainspring of life. The difficulty is not solved at the close, since identical in form with the earlier assertion is the final decision

I find it hard
To be a Christian. (ll. 1030-1031.)

Nevertheless, the nature of the position has been modified. The obstacles in the way of faith are no longer regretted as a bar to progress, rather are they welcomed as an impetus towards the increase of spiritual vitality and growth. It is the work of the intervening reflections and resultant deductions to effect this change, by supplying a reasonable hypothesis on which to base an explanation of the existent conditions of life.

As with _Christmas Eve_, so here, for a full appreciation of the arguments advanced, some understanding is essential of the character of the speaker. It is at once obvious that he who finds it hard to be a Christian may not be identified with the critic of the Göttingen lecturer: but, that no loophole may be left for question, the statement is directly made in