from now onwards) a laborious attempt to extract from the privacies of religious experience some general facts which can be defined in formulas upon which everybody may agree.
Religious experience, in other words, spontaneously and inevitably engenders myths, superstitions, dogmas, creeds, and metaphysical theologies, and criticisms of one set of these by the adherents of another. Of late, impartial classifications and comparisons have become possible, alongside of the denunciations and anathemas by which the commerce between creeds used exclusively to be carried on. We have the beginnings of a 'Science of Religions,' so-called; and if these lectures could ever be accounted a crumb-like contribution to such a science, I should be made very happy.
But all these intellectual operations, whether they be constructive or comparative and critical, presuppose immediate experiences as their subject-matter. They are interpretative and inductive operations, operations after the fact, consequent upon religious feeling, not coördinate with it, not independent of what it ascertains.
The intellectualism in religion which I wish to discredit pretends to be something altogether different from this. It assumes to construct religious objects out of the resources of logical reason alone, or of logical reason drawing rigorous inference from non-subjective facts. It calls its conclusions dogmatic theology, or philosophy of the absolute, as the case may be; it does not call them science of religions. It reaches them in an a priori way, and warrants their veracity.
Warranted systems have ever been the idols of aspiring souls. All-inclusive, yet simple; noble, clean, luminous, stable, rigorous, true;—what more ideal refuge could
