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
  Interpretations；　ch。　x）　and　Mr。　H。　R。　Marshall　（Instinct　and
  Reason；　chaps。　　viii。　to　xii。）　to　make　it　a　purely　〃conservative
  social　force。〃
  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
  institution　and　belief　that　my　previous　lectures　have　opened；　the
  dry　analysis　to　which　I　now　advance　may　appear　to　many　of　you
  like　an　anti…climax；　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　additional　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　indistinguishable　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
  psychological　order　do　they　belong？
  The　resultant　outcome　of　them　is　in　any　case　what　Kant　calls　a
  〃sthenic〃　affection；　an　excitement　of　the　cheerful；　expansive；
  〃dynamogenic〃　order　which；　like　any　tonic；　freshens　our　vital
  powers。　　In　almost　every　lecture；　but　especially　in　the　lectures
  on　Conversion　and　on　Saintliness；　we　have　seen　how　this　emotion
  overcomes　temperamental　melancholy　and　imparts　endurance　to　the
  Subject；　or　a　zest；　or　a　meaning；　or　an　enchantment　and　glory　to
  the　common　objects　of　life。＇340＇　　The　name　of　〃faith…state；〃　by
  which　Professor　Leuba　designates　it；　is　a　good　one。＇341＇　　It　is　a
  biological　as　well　as　a　psychological　condition；　and　Tolstoy　is
  absolutely　accurate　in　classing　faith　among　the　forces　BY　WHICH
  MEN　LIVE。＇342＇　　The　total　absence　of　it；　anhedonia；＇343＇　means
  collapse。
  ＇340＇　Compare；　for　instance；　pages　200；　215；　219；　222；
  244…250；　270…273。
  ＇341＇　American　Journal　of　Psychology；　vii。　345。
  ＇342＇　Above；　p。　181。
  ＇343＇　Above；　p。　143。
  The　faith…state　may　hold　a　very　minimum　of　intellectual　content。
  We　saw　examples　of　this　in　those　sudden　raptures　of　the　divine
  presence；　or　in　such　mystical　seizures　as　Dr。　Bucke
  described。＇344＇　　It　may　be　a　mere　vague　enthusiasm；　half
  spiritual；　half　vital；　a　courage；　and　a　feeling　that　great　and
  wondrous　things　are　in　the　air。＇345＇
  ＇344＇　Above；　p。　391。
  ＇345＇　Example：　　Henri　Perreyve　writes　to　Gratry：　　〃I　do　not　know
  how　to　deal　with　the　happiness　which　you　aroused　in　me　this
  morning。　It　overwhelms　me；　I　want　to　DO　something；　yet　I　can　do
  nothing　and　am　fit　for　nothing。　。　。　。　I　would　fain　do　GREAT
  THINGS。〃　　Again；　after　an　inspiring　interview；　he　writes：　　〃I
  went　homewards；　intoxicated　with　joy；　hope；　and　strength。　　I
  wanted　to　feed　upon　my　happiness　in　solitude　far　from　all　men。
  It　was　late；　but；　unheeding　that；　I　took　a　mountain　path　and　went
  on　like　a　madman；　looking　at　the　heavens；　regardless　of　earth。
  Suddenly　an　instinct　made　me　draw　hastily　back　I　was　on　the
  very　edge　of　a　precipice；　one　step　more　and　I　must　have　fallen。
  I　took　fright　and　gave　up　my　nocturnal　promenade。〃　　A。　Gratry：
  Henri　Perreyve；　London；　1872；　pp。　92；　89。
  This　primacy；　in　the　faith…state；　of　vague　expansive　impulse　over
  direction　is　well　expressed　in　Walt　Whitman's　lines　（Leaves　of
  Grass；　1872；　p。　190）：
  〃O　to　confront　night；　storms；　hunger；ridicule；　accidents；
  rebuffs；　as　the　trees　and　animals　do。　。　。　。
  Dear　Camerado！　I　confess　I　have　urged　you　onward　with　me；　and
  still　urge　you；　without　the　least　idea　what　is　our
  destination
  Or　whether　we　shall　be　victorious；　or　utterly　quell'd　and
  defeated。〃
  This　readiness　for　great　things；　and　this　sense　that　the　world　by
  its　importance；　wonderfulness；　etc。；　is　apt　for　their　production；
  would　seem　to　be　the　undifferentiated　germ　of　all　the　higher
  faiths。　　Trust　in　our　own　dreams　of　ambition；　or　in　our　country's
  expansive　destinies；　and　faith　in　the　providence　of　God；　all　have
  their　source　in　that　onrush　of　our　sanguine　impulses；　and　in　that
  sense　of　the　exceedingness　of　the　possible　over　the　real。
  When；　however；　a　positive　intellectual　content　is　associated　with
  a　faith…state；　it　gets　invincibly　stamped　in　upon　belief；＇346＇
  and　this　explains　the　passionate　loyalty　of　religious　persons
  everywhere　to　the　minutest　details　of　their　so　widely　differing
  creeds。　　Taking　creeds　and　faith…state　together；　as　forming
  〃religions；〃　and　treating　these　as　purely　subjective　phenomena；
  without　regard　to　the　question　of　their　〃truth；〃　we　are　obliged；
  on　account　of　their　extraordinary　influence　upon　action　and
  endurance；　to　class　them　amongst　the　most　important　biological
  functions　of　mankind。　　Their　stimulant　and　anaesthetic　effect　is
  so　great　that　Professor　Leuba；　in　a　recent　article；＇347＇　goes　so
  far　as　to　say　that　so　long　as　men　can　USE　their　God；　they　care
  very　little　who　he　is；　or　even　whether　he　is　at　all。　　〃The　truth
  of　the　matter　can　be