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We have used the vague and abstract language of psychology。 But
since； in any terms； the crisis described is the throwing of our
conscious selves upon the mercy of powers which； whatever they
may be； are more ideal than we are actually； and make for our
redemption； you see why self…surrender has been and always must
be regarded as the vital turning…point of the religious life； so
far as the religious life is spiritual and no affair of outer
works and ritual and sacraments。 One may say that the whole
development of Christianity in inwardness has consisted in little
more than the greater and greater emphasis attached to this
crisis of self…surrender。 From Catholicism to Lutheranism； and
then to Calvinism； from that to Wesleyanism； and from this；
outside of technical Christianity altogether； to pure
〃liberalism〃 or transcendental idealism； whether or not of the
mind…cure type； taking in the mediaeval mystics； the quietists；
the pietists； and quakers by the way； we can trace the stages of
progress towards the idea of an immediate spiritual help；
experienced by the individual in his forlornness and standing in
no essential need of doctrinal apparatus or propitiatory
machinery。
Psychology and religion are thus in perfect harmony up to this
point； since both admit that there are forces seemingly outside
of the conscious individual that bring redemption to his life。
Nevertheless psychology； defining these forces as 〃subconscious；〃
and speaking of their effects； as due to 〃incubation；〃 or
〃cerebration；〃 implies that they do not transcend the
individual's personality； and herein she diverges from Christian
theology； which insists that they are direct supernatural
operations of the Deity。 I propose to you that we do not yet
consider this divergence final； but leave the question for a
while in abeyancecontinued inquiry may enable us to get rid of
some of the apparent discord。
Revert； then； for a moment more to the psychology of
self…surrender。
When you find a man living on the ragged edge of his
consciousness； pent in to his sin and want and incompleteness；
and consequently inconsolable； and then simply tell him that all
is well with him； that he must stop his worry； break with his
discontent； and give up his anxiety； you seem to him to come with
pure absurdities。 The only positive consciousness he has tells
him that all is NOT well； and the better way you offer sounds
simply as if you proposed to him to assert cold…blooded
falsehoods。 〃The will to believe〃 cannot be stretched as far as
that。 We can make ourselves more faithful to a belief of which
we have the rudiments； but we cannot create a belief out of whole
cloth when our perception actively assures us of its opposite。
The better mind proposed to us comes in that case in the form of
a pure negation of the only mind we have； and we cannot actively
will a pure negation。
There are only two ways in which it is possible to get rid of
anger； worry； fear； despair； or other undesirable affections。
One is that an opposite affection should overpoweringly break
over us； and the other is by getting so exhausted with the
struggle that we have to stopso we drop down； give up； and
DON'T CARE any longer。 Our emotional brain…centres strike work；
and we lapse into a temporary apathy。 Now there is documentary
proof that this state of temporary exhaustion not infrequently
forms part of the conversion crisis。 So long as the egoistic
worry of the sick soul guards the door； the expansive confidence
of the soul of faith gains no presence。 But let the former faint
away； even but for a moment； and the latter can profit by the
opportunity； and； having once acquired possession； may retain it。
Carlyle's Teufelsdrockh passes from the everlasting No to the
everlasting Yes through a 〃Centre of Indifference。〃
Let me give you a good illustration of this feature in the
conversion process。 That genuine saint； David Brainerd；
describes his own crisis in the following words：
〃One morning； while I was walking in a solitary place as usual； I
at once saw that all my contrivances and projects to effect or
procure deliverance and salvation for myself were utterly in
vain； I was brought quite to a stand； as finding myself totally
lost。 I saw that it was forever impossible for me to do anything
towards helping or delivering myself； that I had made all the
pleas I ever could have made to all eternity； and that all my
pleas were vain； for I saw that self…interest had led me to pray；
and that I had never once prayed from any respect to the glory of
God。 I saw that there was no necessary connection between my
prayers and the bestowment of divine mercy； that they laid not
the least obligation upon God to bestow his grace upon me； and
that there was no more virtue or goodness in them than there
would be in my paddling with my hand in the water。 I saw that I
had been heaping up my devotions before God； fasting； praying；
etc。； pretending； and indeed really thinking sometimes that I was
aiming at the glory of God； whereas I never once truly intended
it； but only my own happiness。 I saw that as I had never done
anything for God； I had no claim on anything from him but
perdition； on account of my hypocrisy and mockery。 When I saw
evidently that I had regard to nothing but self…interest； then my
duties appeared a vile mockery and a continual course of lies；
for the whole was nothing but self…worship； and an horrid abuse
of God。
〃I continued； as I remember； in this state of mind； from Friday
morning till the Sabbath evening following （July 12； 1739）； when
I was walking again in the same solitary place。 Here； in a
mournful melancholy state I was attempting to pray； but found no
heart to engage in that or any other duty； my former concern；
exercise； and religious affections were now gone。 I thought that
the Spirit of God had quite left me； but still was NOT
DISTRESSED； yet disconsolate； as if there was nothing in heaven
or earth could make me happy。 Having been thus endeavoring to
praythough； as I thought； very stupid and senselessfor near
half an hour； then； as I was walking in a thick grove；
unspeakable glory seemed to open to the apprehension of my soul。
I do not mean any external brightness； nor any imagination of a
body of light； but it was a new inward apprehension or view that
I had of God； such as I never had before； nor anything which had
the least resemblance to it。 I had no particular apprehension of
a