"If, by tying its main artery, we stop most of the blood going to a limb, then, for as long as the limb performs its functions, those parts which are called into play must be wasted faster than they are repaired: whence eventual disablement. The relation between due receipt of nutritive matters through its arteries, and due discharge of its duties by the limb, is a part of the physical order. If instead of cutting off the supply to a particular limb, we bleed the patient largely, so drafting away the materials needed for repairing not one limb but all limbs, and not limbs only but viscera, there results both a muscular debility and an enfeeblement of the vital functions. Here, again, cause and effect are necessarily related.... Pass now to those actions more commonly thought of as the occasions for rules of conduct."--_Herbert Spencer._
"Mortify therefore your members which are upon earth."--_Paul._
"O Star-eyed Science! hast thou wandered there To waft us home the message of despair?"--_Campbell._
The definition of Death which science has given us is this: _A falling out of correspondence with environment._ When, for example, a man loses the sight of his eyes, his correspondence with the environing world is curtailed. His life is limited in an important direction; he is less living than he was before. If, in addition, he loses the senses of touch and hearing, his correspondences are still further limited; he is therefore still further dead. And when all possible correspondences have ceased, when the nerves decline to respond to any stimulus, when the lungs close their gates against the air, when the heart refuses to correspond with the blood by so much as another beat, the insensate corpse is wholly and forever dead. The soul, in like manner, which has no correspondence with the spiritual environment is spiritually dead. It may be that it never possessed the spiritual eye or the spiritual ear, or a heart which throbbed in response to the love of God. If so, having never lived, it cannot be said to have died. But not to have these correspondences is to be in the state of Death. To the spiritual world, to the Divine Environment, it is dead--as a stone which has never lived is dead to the environment of the organic world.
Having already abundantly illustrated this use of the symbol Death, we may proceed to deal with another class of expressions where the same term is employed in an exactly opposite connection. It is a proof of the radical nature of religion that a word so extreme should have to be used again and again in Christian teaching, to define in different directions the true spiritual relations of mankind. Hitherto we have concerned ourselves with the condition of the natural man with regard to the spiritual world. We have now to speak of the relations of the spiritual man with regard to the natural world. Carrying with us the same essential principle--want of correspondence--underlying the meaning of Death, we shall find that the relation of the spiritual man to the natural world, or at least to part of it, is to be that of Death.
When the natural man becomes the spiritual man, the great change is described by Christ as a passing from Death unto Life. Before the transition occurred, the practical difficulty was this, how to get into correspondence with the new Environment? But no sooner is this correspondence established than the problem is reversed. The question now is, how to get out of correspondence with the old environment? The moment the new life is begun there comes a genuine anxiety to break with the old. For the former environment has now become embarrassing. It refuses its dismissal from consciousness. It competes doggedly with the new Environment for a share of the correspondences. And in a hundred ways the former traditions, the memories and passions of the past, the fixed associations and habits of the earlier life, now complicate the new relation. The complex and bewildered soul, in fact, finds itself in correspondence with two environments, each with urgent but yet incompatible claims. It is a dual soul living in a double world, a world whose inhabitants are deadly enemies, and engaged in perpetual civil-war.
The position of things is perplexing. It is clear that no man can attempt to live both lives. To walk both in the flesh and in the spirit is morally impossible. "No man," as Christ so often emphasized, "can serve two masters." And yet, as matter of fact, here is the new-born being in communication with both environments? With sin and purity, light and darkness, time and Eternity, God and Devil, the confused and undecided soul is now in correspondence. What is to be done in such an emergency? How can the New Life deliver itself from the still-persistent past?