Louisn/aSchneidern/an/an/an/a and
SanfordM.Dornbuschn/an/an/an/a
Inspirational Religious Literature: From Latent
to Manifest Functions of Religion1
The inspirational religious literature is known to be
enormously popular. The books of Norman Vincent Peale today, of Bruce
Barton a generation ago, and of numerous of their close intellectual
relatives and imitators have achieved staggering sales. Sociologists have
left comment on it to journalists or theologians or gifted outsiders. But
it is of significance for the analysis of "cultural drift," with broad
general implications. In this article, a brief survey of the inspirational
religious literature and a summary of its dominant trends and themes,
attention is given to a special phase which is of considerable sociological
import.
The literature is by no means unitary, but strains or trends in
it exhibit prominent elements of unity. Ralph Waldo Trine’s In Tune with
the Infinite, Bruce Barton’s The Man Nobody Knows, Henry C.
Link’s The Return to Religion, and Peale’s A Guide to Confident
Living and The Power of Positive Thinking suggest for purposes
of definition four criteria to which the items of literature should
conform: (a) they assume the general validity of the Judeo-Christian
religious tradition; (b) they aim to inspire with the hope of
salvation here or in an afterlife; (c) they recommend use of
techniques to achieve salvation, in whatever sense salvation might be
understood; and (d) they address themselves to the "everyday
problems" of "everyday people." The books vary in the balance among the
four points.
The general validity of the Judeo-Christian tradition is assumed
among these works with significant vagueness. Specific theological
doctrines, such as of Christ’s soteriological mission, or specific
theological discussions, as of Christ’s status as a member of the Trinity,
are hard to find. More likely, there will be found discussion of a
transcendent "something" about which a professed theologian could say
practically nothing. Daniel Poling confesses, "I began saying in
the morning two words, ’I believe’—those two words with nothing
added."
The literature also holds forth the hope of some kind of
salvation. In the seventy-five years covered in the survey eschatological
interest has declined. But, while concern with the next world fades
increasingly, salvation comes quite conclusively to mean salvation in this
world: release from poverty or handicapping inhibition in personal
relations or from ill health or emotional disequilibrium. But salvation in
this secular sense is held forth as a definite hope and even a
promise.2
The inspirational literature bristles with techniques to
attain peace and power which range from putting one’s self "in tune
with the infinite" by some intuitive twist of the psyche to sensing a deity
in the chair by one’s bed at night; from reconstructing failures as trifles
or even as successes to whispering to one’s self a promise of good things
to come. These practices, finally, are represented as helpful
to ordinary men and women in solving their everyday problems, but this
point needs no elaboration here.
Elements of this kind may be found in a variety of other places, for
example, in Augustine’s Confessions or Thomas à Kempis’
Imitation of Christ. But these documents differ in affirming faith
unequivocally. Moreover, the salvation they envisage is not of this world.
The ends they set out lack the concrete, tangible quality of such goals as
business success or emotional "adjustment," and, consequently, they hardly
bristle with the techniques with which the modern literature is filled.
True, in a certain sense there is some overlap, as, for instance, in the
case of prayer, which is often recommended; but there are obvious
differences between devotional prayer and prayer that, not very subtly, is
instrumental. On the other hand, the literature, not only on its own
recognizances, is in some sense "religious." Advertisements that promise to
add six inches to the chests of scrawny men are "inspirational" in tone,
but they make no pretensions to being religious and cannot qualify as
inspirational religious literature.
A dominant trend in the literature through the decades is
secularization; for instance, suffering has lost its "meaningfulness" and
more and more is described as senseless misery, best gotten rid of. No
longer divinely or transcendentally significant, suffering figures as a
pathological experience calling for a psychiatrist or a minister trained in
counseling. Again, the deity as represented in the literature is in process
of transformation: his existence in some objective sense is no longer
insisted upon, and he often approximates a consciously useful fiction. The
"hero" appears more and more as the "well-adjusted" man, who does not
question existing social institutions and who, ideally successful both in a
business or in professional sense, feels no emotional pain. Finally, there
is a strong bias against the "unscientific" and for equating religion and
"science."
In American thought William James, in effect, substituted, "I
believe because it is useful" for "I believe because it is so"—or
even, with Tertullian, "because it is impossible"—an idea which abounds in
the inspirational religious literature. Or the best is made of both worlds
in a combination such as, "I feel it is absurd; but, since it is useful, I
shall insist that it is true." Thus, Henry Link avers, "I believe in God
because I have found that without the belief in someone more important than
themselves, people fail to achieve their own potential importance." And he
adds later: "Agnosticism is an intellectual disease, and faith in fallacies
is better than no faith at all."3 Writers like Harry Emerson
Fosdick will go only a certain distance in this direction. Fosdick
asserts:
The explanation of the rise of cults like Christian Science and New
Thought is obvious. While the old-line churches were largely concerning
themselves with dogma, ritual, and organization, multitudes of folk were
starving for available spiritual power with which to live. These cults
arose to meet this need, and with all their mistaken attitudes … they
have genuinely served millions of people by translating religion into
terms of power available for daily use.4
But if Fosdick is willing to go only thus far, others are
willing to go beyond him. The literature consistently emphasizes
"God-power" as divine flow into men, sustaining and aiding them in some
materially useful sense to the point where the deity often becomes simply a
psychological device. The strain toward instrumen-talization is so strong
in Peale, for example, that one must by inference from his
work assign to God as a primary function the dispensing of divine
vitamins to men eager for health and wealth.
A kind of spiritual technology has also been developed, inseparable, of
course, from the instrumental element. Standard religious procedures like
prayer are constantly recommended, although often with a characteristic
twist, as in Peale when he urges: "Learn to pray correctly, scientifically.
Employ tested and proven methods. Avoid slipshod praying."5
Self-exhortation, another frequently suggested procedure, undoubtedly has
affinities with more "classical" religious procedures, for example: "I
believe," "Christ is with me," "In everything I do God helps," "I cannot
lose." Again, stress is placed on special psychic states, perhaps with
physical props simultaneously suggested—for example, a state of
receptivity to "God-power." A notable set of recommendations depends upon
converting spiritual principles into magic. Thus, as in some of the work of
Lloyd Douglas, which is frequently only a fictional transcript of
inspirational religious literature, he who gives without letting anyone
know it is repaid a thousand fold, both magically and materially; he
becomes a great success. An outcome not only of impossible physics but—in
the light of the principle, "cast your bread upon the waters" and cognate
exhortations—of a dubious spirituality, this can be described as spiritual
technology.
Other trends include, as the quotation above from Fosdick illustrates, a
definitely antiritualistic, antidogmatic, anti-institutional
(antiorganizational) strain. The stress is most emphatically on religious
"experience" as might be expected.
In marking the transition from latent to manifest functions of religion,
one must distinguish between a primary and a secondary
religious sequence. A good enough text for the primary sequence is
afforded by the biblical prescription and promise, "Seek ye first the
Kingdom of God, and all these things shall be added unto you." "Faith" is
thus urged, but it is urged as primary; its possible "fruits" are only
hinted at. The notion that Job might have been seeking to be "well
adjusted" simply on the basis of the Book of Job is incongruous. The
primary religious
sequence may be roughly rendered, then, as follows:
Faith → Action → "Results"
(for example, emotional equanimity).
But the modern inspirational literature more or less deliberately
reverses this sequence. It starts from the observation (here assumed to be
correct) that what is loosely called "faith" can bring about "peace
of mind" and cognate desired ends. It does not, so to say, start with "the
Kingdom of God," that is, with what may be called "classical"
religious belief, because the belief is thought to be true. (Of
course, it may incidentally hold out for the truth of such doctrine as it
happens to retain.) It relies on a secondary sequence that begins with a
projection or presentation of the desirability of all manner of "good
things," mainly wealth
and emotional or physical health. This secondary sequence becomes,
then, "Results" (in prospect) → Action → Faith
(or, possibly, also "Results" → Faith → Action>),
"action" being largely on the lines of spiritual
technology. The modern spiritual
technology may in a number of ways be a substitute for older religious
ritual. If it is acknowledged that at times, when men have believed
sincerely and devotedly, serenity or calm has come to them, it has clearly
often come as a by-product. Serenity, calm, and the like have been
latent functions of religious faith and devotion. It is not necessary to
claim that they have been unqualifiedly latent; differences of
degree may well be crucial. But the inspirational religious literature
makes these latent functions of religion manifest and pursues them as
aims.
The shift from latent to manifest raises the question: Can the same
"results" be obtained? A task facing sociological theory is the
classification and explanation of cases in which the transition has
different kinds of results. If, say, factory workers can be inspired by a
demonstration of the full nature and final uses of the product to which
their seemingly disjointed individual efforts have led, it does not follow
that an analogous service will always be performed by a demonstration to
the religious that their efforts to "find God" afford them "peace of mind."
Nor is there any reason to think that faith will be enhanced if it is also
shown, directly or by implication, that gaining peace of mind is the point
of religious practice in the first place. Here, too, differences of degrees
are important. That the inspirational religious literature does not always
make an outright and unqualified shift from latent to manifest but often
stops short of an uninhibited assertion that the object of faith is
to attain power or peace of mind is of sociological interest.
Thus, curiously, the religious begin to look on their own activity in
the manner of functionally oriented sociologists and psychologists. The
question is whether, in doing so, they do not endanger the religious
function; or perhaps these are all signs that faith has already lapsed, the
efforts to exhibit its virtues being proof. In this connection it is
pertinent to look back to a recent paper by William Kolb, who poses a
"moral dilemma" for sociologists of religion who affirm the "integrating"
function and necessity of belief in ultimates while themselves holding that
belief to be illusory:
To spread the idea that a belief in ultimate validity of values is
necessary but illusory would be to destroy society through destroying or
confusing this belief. Yet to urge people to accept the idea that there is
an ontic realm of values while believing oneself that such an idea is false
is deliberately to deprive people of the knowledge necessary for their
freedom and dignity.6
Many of the purveyors of inspirational religion may represent a kind of
halfway house. At one extreme we would find followers of the "old-time
religion," unreserved believers that their creed has objective validity,
who, at times, incidentally reap material benefits from it. At another
extreme, are "positivistic" functional sociologists, quite prepared to find
religion increasing the solidarity of the group, drawing the deviant
individual back to it, and so on, while unconvinced themselves.
Inspirational religion is somewhere between these extremes, somewhat
fluctuating and unsure, yet with a powerful instrumental bent. Faith,
again, is "the answer"—enjoined in the first instance not because the
religious content that it affirms is above all "true," but just because it
is "the answer." The concentration on "the answer," the results, already
half-suggests an "illusion." The presumed primary "truth," put into the
background from the very absence of attention to it, becomes the more
dubious the less stress it receives and the vaguer it gets. The impulse to
make religion "useful" is understandable, but the deliberate effort to do
so may be self-defeating.
1 From , 1957,
62:476–481. By permission of The University of
Chicago Press.
2 So Emmet Fox: "If only you will find out the thing God intends you to
do, and will do it,
you will find that all doors will open to you; all obstacles in your
path will melt away; you will be acclaimed a brilliant success; you will be
most liberally rewarded from the monetary point of view; and you will be
gloriously happy" (Power through Constructive Thinking [New York:
Harper & Bros., 1932]), p. 23.
3The Return to Religion, pp. 34, 63. New York: Macmillan Co.,
1936.
4As I See Religion, pp. 17–18 (italics ours). New York:
Harper & Bros., 1932.
5A Guide to Confident Living, p. 114. New York: Prentice-Hall,
Inc., 1948.
6 W. L. Kolb, "Values, Positivism, and the Functional Theory
of Religion: The Growth of a Moral Dilemma," Social Forces, 1953,
31:309.