"I had not noticed how the humblest, and at the same time most balanced and capacious minds, praised most, while the cranks, misfits, and malcontents praised least. The good critics found something to praise in many imperfect works; the bad ones continually narrowed the list of books we might be allowed to read. the healthy and unaffected man, even if luxuriously brought up and widely experienced in good cookery, could praise a very modest meal: the dyspeptic and the snob found fault with all. Except where intolerably adverse circumstances interfere, praise almost seems to be inner health made audible.
I think we delight to praise what we enjoy because the praise not merely expresses but completes the enjoyment; it is its appointed consummation. It is not out of compliment that lovers keep on telling one another how beautiful they are; the delight is incomplete till it is expressed. It is frustrating to have discovered a new author and not to be able to tell anyone how good he is; to come suddenly, at the turn of the road, upon some mountain valley of unexpected grandeur and then to have to keep silent because the people with you care for it no more than for a tin can in the ditch; to hear a good joke and find no one to share it with. This is so even when our expressions are inadequate, as, of course, they usually are. But how if one could really and fully praise even such things to perfection — utterly "get out" in poetry, or music, or paint the upsurge of appreciation which almost bursts you? Then indeed the object would be fully appreciated and our delight would have attained perfect development. The worthier the object, the more intense this delight would be. If it were possible for a created soul fully (I mean, up to the full measure conceivable in a finite being) to "appreciate," that is to love and delight in, the worthiest object of all, and simultaneously at every moment to give this delight perfect expression, then that soul would be in supreme beatitude.
It is along these lines that I find it easiest to understand the Christian doctrine that "Heaven" is a state in which angels now, and men hereafter, are perpetually employed in praising God. This does not mean, as it can so dismally suggest, that it is like "being in Church." For our "services," both in their conduct and in our power to participate, are merely attempts at worship; never fully successful, often 99.9 percent failures; sometimes total failures. We are not riders but pupils in the riding school; for most of us the falls and bruises, the aching muscles, and the severity of the exercise, far outweigh those few moments in which we were, to our own astonishment, actually galloping without terror and without disaster.
To see what the doctrine really means, we must suppose ourselves to be in perfect love with God — drunk with, drowned in, dissolved by, that delight which, far from remaining pent up within ourselves as incommunicable, hence hardly tolerable, bliss, flows out from us incessantly again in effortless and perfect expression, our joy no more separable from the praise in which it liberates and utters itself than the brightness a mirror receives is separable from the brightness it sheds. The Scotch catechism says that man's chief end is "to glorify God and enjoy Him forever." But we shall then know that these are the same thing. Fully to enjoy is to glorify. In commanding us to glorify Him, God is inviting us to enjoy Him."
My daily bread, this morning.