CHAPTER XXI

ADOLESCENCE-SUBSTITUTES FOR RELIGIOUS

FEELING

DURING early youth the whole nature is in a state of change and transformation. The readjustment seems to be even greater on the spiritual side than on the physical. During this time there is comparatively little display of feelings which could be termed distinctly religious; there is more of ferment than contentment and evenness of feeling, more of doubt than faith. The person is filled with unrest and uncertainty and selfanalysis; or, on the other hand, with wilful activity and the disposition to take the control of the universe into his or her hands. We set out next to inquire what has taken place among the life-forces at this time. Is there relatively a blank, or are there other lines of interest and activity which persist during doubt and storm and stress?

We are learning to expect that if one's energy is not expending itself in one direction, it is probably active in another. In physical development the different organs do not grow harmoniously, but have their particular nascent periods of development. The energy which makes for growth is focused now in one and now in another. Between the growth on the physical side and on the spiritual we have repeatedly noticed in this study evidences of a compensation that is going on; periods of slow spiritual advance are frequently coincident with those of very rapid development of some other kind. It is noticeable among professional athletes that exces

sive training in the muscular system is apt to be accompanied by lack of proficiency in mental acumen. In regard to the use of the psychic functions, specialisation in one given direction limits one in others. A man is not liable to be at the same time a poet and a scientist, and to succeed in both. Mr Curtis, in a study of the supply and expenditure of nervous energy, has made it appear highly plausible that the amount of nervous energy available for use at any given time is fairly constant in the same individual. If it is used up in one way there is none left for other activities. The opposite of this principle is equally true, that if one finds a deficiency at any given period, unless there is a lesion or some definite abnormality in growth, one may expect to find an increase of activity in some other part of the system. This is as true in regard to spiritual development as in the distinctly physiological characteristics. One cannot serve God and mammon.) Neither can one be at the same time a skilled theologian and an exhorter. If the forces in one's nature which make for richness are specialised in any one way, they determine the peculiarity and aptitude of the person. If one's stock of energy which is normally expended in the cultivation of spiritual things is drafted off for some other purpose, the result is directly noticeable. This compensating tendency is well illustrated in the following instance. One of the respondents writes: 'The evenness of growth has been disturbed twice, during two periods of pregnancy, when my health was very poor. Being deprived of church work, and unable to do any active Christian work, it was hard to keep from getting despondent. During these periods I felt I never would get back in the same relations that I had had. I think it was simply my health and inactivity, as I feel as much interest now as before these periods.'

We are able to see clearly that there are elements which continue and are indeed often heightened during storm and stress and doubt. The lines of interest which

1 Pedagogical Seminary, Vọl. VI., p. 64.

come to the front, or which persist when everything else seems to be torn away, are the moral, intellectual, and

(a) The ethical instinct usually persists or is heightened during adolescence. Often it is the only thing which remains firm in the midst of chaos. One woman writes: 'I had a lack of religious feeling at that time, but prided myself on my humility. I determined to devote my life to God's service. I went into Christian work, but it seemed more practical than spiritual.' The practicality of the motive behind the activity and its lack of spirituality are a good index of the ethical impulse that gave it sanction. That the instinct is a moral one which impels to action is strongly evidenced in the fact that a morbid conscience was the central thing in storm and stress. There is often a worrying over trifles, a tendency to magnify little omissions or little slips in conduct into the proportion of great sins. Religious feelings have vanished, but conscience is left in full possession of the field, and it exercises its power with unchecked sway. One woman says: 'Between the years of 10 and 19 if I overstepped in one thing I felt awfully wicked. One night I had a dream of Christ beckoning me to follow Him; I took it to mean I was not doing as I should, and was even stricter after that.' Some other typical instances are the following: M. 'While changing my beliefs, religion was more a matter of conduct. I went through a rational stage at 17 or 18, when the sense of duty only was left.' M. 'I passed out from my old views and gradually I dropped religious considerations altogether between 22 and 26. I led an active life. My religious nature was entirely dormant, but there was an increase of moral and intellectual soundness.' M. Between the years of 17 and 20 I came to regard myself as an agnostic. I prided myself on being more moral than those about me who professed religion.' M. I was in spiritual agony; my spirit was smitten. with such a darkness that only one of all the early faiths remained. It must be right to do right. There

are a few instances in which the moral nature is shattered and falls with the rest. F. From 14 to 19 I could not bear to be talked to about religion. Heaven seemed further off than ever. I was more careless about doing right.' M. 'Began to doubt theological beliefs. Went to college. Overthrew ideals of childhood (18-19). Had a period of moral license.' M. 'Had a period of scepticism. Questioned everything. It lowered my ideals unconsciously, or doubled them with lower ones, while the higher ones persisted.' The cases are relatively rare in which the moral instinct declines.

(b) The intellectual interest is often the all-absorbing one. This fact has already been anticipated in the consideration of the prominence of doubt. Not only is the rational power a vigorous tool for the criticism of religious ideals, but frequently its use becomes an end in itself, and the interest in it seems to approach a kind of æsthetic of logic. F. 'When 15, intellectual questionings arose. I became intensely imbued with Swedenborgianism. It was the cold philosophy of his teaching that satisfied my mental needs.' F. 'During the year (19) I read books inclined to increase doubt. Would go out under the stars to think and reason. Contrasted ministers of the Gospel with scientists, and thought the latter more likely to find truth. At present (23) have no settled religious belief. I accept no belief I cannot understand.' F. 'I said, as to something above me, I will never believe one inch beyond what my coldest thinking tells me is most probable.' M. For a year or more after 14 the whole matter of religion seemed eclipsed by the desire for intellectual growth.' M. 'Have never been able to supplement my most general conclusions. by the mysterious strength of simple faith. Have a keen desire (31) to have a satisfactory rational basis for would-be beliefs.' M. (15-19). Cared more about my doubts than the solution of them.' The fascination that centres around the use of intellectual powers furnishes a good indication of the line of de

velopment which is going on during youth. Its incentive is the pleasure that comes from the exercise of a newlyacquired function. Dr Burnham observes in his study of adolescence that many philosophers have begun their systems during adolescent doubt.i

(c) The asthetic interest sometimes either continues or is heightened during doubt and storm and stress. F. From 24 to 29 I did not believe in religion at all. I wept over the pathetic in literature; had strong emotions on hearing "The Messiah" or Easter music at some great church.' F. 'I had no religious training. Later I lost the calm and peace of childhood; 15 to 22 had despair at the idea of going out into nothingness. I did not believe in God, immortality or prayer. During this time I had a vague imagination of something beautiful and beneficent in nature. My enjoyment was largely sensuous; flowers, perfumes, music, deep, soft colours, awakened more emotion than any thought of the holiness of God.' F. 'All that religion means to me (17) is kindness and goodness. In music, soulful pieces move me strongly. Chopin's "Funeral March to grow into me. In nature, our glorious sunsets, the ocean in its vastness, and all scenery on a grand scale, make me believe there must be some divine power.' M. I came to stand quite outside religion generally (15 to 22). Natural phenomena were everything to me -health, inspiration and consolation.' M. During my doubt period (before and after 20), the love of nature constituted all my happiness. The vast and sublime affected me almost to madness.'

A rough quantitative estimate of these factors is given in Table XXIII. The number of cases in which doubt or storm and stress was present is the basis of the percentages. The numbers show the percentage of those in which the supplementary elements in question were clearly present. The absolute value of the numbers is heightened here because most of such statements as are quoted above did not come from a direct question, 1 Pedagogical Seminary, Vol. I., p. 182.