190 J.J. Haldane
The intellect receives from things, so it is in some way changed by them
and measured by them. Hence it is clear that the things of nature, from which
our intellect receives knowledge, measure our intellect... But they are in turn
measured by the divine intellect, in which there is everything that is created, as
everything that is made by a craftsman is in his intellect. So the divine intellect
measures, and is not measured by anything: natural things measure and are
measured; while our intellect is measured by, and does not measure the things
of nature... So the things of nature stand between two intellects and are said
to be true according to their match with either.^16These are somewhat intellectualist considerations and I would not want
to end without mentioning the spiritual (not spiritualist) dimension of reli-
gion. It is sometimes said that Christianity is a way of life. No doubt on some
understanding this is true; but often those who say it have in mind an exclu-
sively practical, doctrine-free conception of the issue. Set against this modern
and secularized notion is the ideal of human life as a religiously informed
journey to God; one involving a continuing struggle to get and then to stay
on course towards an eternal destiny. Often, when people pray for God to be
active on their behalves they have it in mind that He may favour them with
a preternatural intervention, a miraculous ordering of nature bestowing suc-
cess, removing illness or otherwise improving their lot. But what we should
seek continuously and earnestly is supernatural assistance, help to lift us up
from would-be independence to an order of blessedness. It is only that interven-
tion that imparts grace and draws us closer to God.
It has been the repeated experience of the great spiritual figures such as
St Augustine (354 –430), St Catherine of Siena (1347 –80), St Teresa of Avila
(1515 – 82) and St Jean Vianney, Curé d’Ars (1786 – 1859) that contemplating
(in the light of reason, experience and authoritative doctrine) this idea of life
as a journey induces an unshakeable sense of divine purpose and of personal
responsibility to answer the call to sanctity.^17 Smart expresses some sympathy
for the metaphysical wonder that there should be something rather than
nothing. What is at issue here, however, is a different wonder, namely that
the eternal God who continuously wills the universe in being should be close
by, and accessible to, each and every one of us. The hope this offers is
expressed by Cardinal Newman in eloquent but humble words that are now
more often sung than said.
Lead, kindly Light, amid th’encircling gloom,
Lead thou me on;
The night is dark, and I am far from home,
Lead thou me on.
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.^18