up in a single formula--the ever-growing predominance 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 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 excrescenc