388
THE VARIETIES OF RELIGIOUS EXPERIENCE
train supposed to be moving, but where in the picture, as I have
heard a friend say, is the energy or the fifty miles an hour?
1
Let us agree, then, that Religion, occupying herself with personal
destinies and keeping thus in contact with
the only absolute realities
which we know, must necessarily play an eternal part in human
history. The next thing to decide is what she reveals about those
destinies, or whether indeed she reveals anything distinct enough
to be considered a general message to mankind. We have done as
you see, with our preliminaries, and our final summing up can now
begin.
I am well aware that after all the palpitating documents which I
have quoted, and all the perspectives of emotion-inspiring institu-
tion and belief that my previous lectures have opened, the dry
analysis to which I now advance may appear to many of you like
1
When I read in a religious paper words like these: “Perhaps the best thing we can say of
God is that he is
the Inevitable Inference,” I recognize the tendency to let religion evaporate
in intellectual terms. Would martyrs have sung in the flames for a mere inference, however
inevitable it might be? Original religious men, like Saint Francis, Luther, Behmen, have
usually been enemies of the intellect’s pretension to meddle with religious things. Yet the
intellect, everywhere invasive, shows everywhere its shallowing effect. See how the ancient
spirit of Methodism evaporates under those wonderfully able rationalistic booklets (which
every one should read) of a philosopher like Professor Bowne (The Christian Revelation,
The Christian Life, The Atonement: Cincinnati and New York, 1898,1899, 1900). See the
positively expulsive purpose of philosophy properly so called: —
“Religion,” writes M. Vacherot (La Religion, Paris, 1869, pp. 313, 436, et passim),
“answers to a transient state or condition, not to a permanent determination of human
nature, being merely an expression of that stage of the human mind which is dominated by
the imagination. . . . Christianity has but a single possible final heir to its estate, and that is
scientific philosophy.”
In a still more radical vein, Professor Ribot (Psychologie des Sentiments, p. 310) describes
the evaporation of religion. He sums it up in a single formula — the ever-growing predomin-
ance of the rational intellectual element, with the gradual fading out of the emotional
element, this latter tending to enter into the group of purely intellectual sentiments. “Of
religious sentiment properly so called, nothing survives at last save a vague respect for
the unknowable x which is a last relic of the fear, and a certain attraction towards the ideal,
which is a relic of the love, that characterized the earlier periods of religious growth. To state
this more simply, religion tends to turn into religious philosophy. — These are psychologically
entirely different things, the one being a theoretic construction of ratiocination, whereas the
other is the living work of a group of persons, or of a great inspired leader, calling into play
the entire thinking and feeling organism of man.”
I find the same failure to recognize that the stronghold of religion lies in individuality
in attempts like those of Professor Baldwin (Mental Development, Social and Ethical Inter-
pretations, ch. x.) and Mr. H. R. Marshall (Instinct and Reason, chaps. viii. to xii.) to make
it a purely “conservative social force.”
CONCLUSIONS
389
an anticlimax, a tapering-off and flattening out of the subject,
instead of a crescendo of interest and result. I said awhile ago that
the religious attitude of Protestants appears poverty-stricken to the
Catholic imagination. Still more poverty-stricken, I fear, may my
final summing up of the subject appear at first to some of you. On
which account I pray you now to bear this point in mind, that in
the present part of it I am expressly trying to reduce religion to its
lowest admissible terms, to that minimum, free from individualistic
excrescences, which all religions contain as their nucleus, and on
which it may be hoped that all religious persons may agree. That
established, we should have a result which might be small, but
would at least be solid; and on it and round it the ruddier addi-
tional beliefs on which the different individuals make their venture
might be grafted, and flourish as richly as you please. I shall add
my own over-belief (which will be, I confess, of a somewhat pallid
kind, as befits a critical philosopher), and you will, I hope, also
add your over-beliefs, and we shall soon be in the varied world
of concrete religious constructions once more. For the moment, let
me dryly pursue the analytic part of the task.
Both thought and feeling are determinants of conduct, and the
same conduct may be determined either by feeling or by thought.
When we survey the whole field of religion, we find a great variety
in the thoughts that have prevailed there; but the feelings on
the one hand and the conduct on the other are almost always the
same, for Stoic, Christian, and Buddhist saints are practically indis-
tinguishable in their lives. The theories which Religion generates,
being thus variable, are secondary; and if you wish to grasp her
essence, you must look to the feelings and the conduct as being the
more constant elements. It is between these two elements that the
short circuit exists on which she carries on her principal business,
while the ideas and symbols and other institutions form loop-lines
which may be perfections and improvements, and may even some
day all be united into one harmonious system, but which are not
to be regarded as organs with an indispensable function, necessary
at all times for religious life to go on. This seems to me the first
conclusion which we are entitled to draw from the phenomena we
have passed in review.
The next step is to characterize the feelings. To what psycho-
logical order do they belong?