tion of revelation, was not congruous
with his well-learned biblical criticism. The third volume is the
constructive one. It is of immeasurably greater value than the other
two. It is this third volume which has frequently been translated.

In respect of his contention against metaphysics it is hardly necessary
that we should go into detail. With his empirical and psychological
point of departure, given above, most men will find themselves in entire
sympathy. The confusion of religion, which is an experience, with dogma
which is reasoning about it, and the acceptance of statements in
Scripture which are metaphysical in nature, as if they were religious
truths--these two things have, in time past, prevented many earnest
thinkers from following the true road. When it comes to the constructive
portion of his work, it is, of course, impossible for Ritschl to build
without the theoretical supports which philosophy gives, or to follow up
certain of the characteristic magnitudes of religion without following
them into the realm of metaphysics, to which, quite as truly as to that
of religion, they belong. It would be unjust to Ritschl to suppose that
these facts were hidden from him.

As to his attitude toward mysticism, there is a word to say. In the long
history of religious thought those who have revolted against
metaphysical interpretation, orthodox or unorthodox, have usually taken
refuge in mysticism. Hither the prophet Augustine takes refuge when he
would flee the ecclesiastic Augustine, himself. The Brethren of the Free
Spirit, Tauler, a Kempis, Suso, the author of the _Theologia Germanica_,
Molinos, Madame Gayon, illustrate the thing we mean. Ritschl had seen
much of mysticism in pietist circles. He knew the history of the
movement well. What impressed his sane mind was the fact that unhealthy
minds have often claimed, as their revelation from God, an experience
which might, with more truth, be assigned to almost any other source. He
desired to cut off the possibility of what seemed to him often a tragic
delusion. The margin of any mystical movement stretches out toward
monstrosities and absurdities. For that matter, what prevents a Buddhist
from declaring his thoughts and feelings to be Christianity? Indeed,
Ritschl asks, why is not Buddhism as good as such Christianity? He is,
therefore, suspicious of revelations which have nothing by which they
can be measured and checked.

The claim of mystics that they came, in