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the two orders of question。 Every religious phenomenon has its
history and its derivation from natural antecedents。 What is
nowadays called the higher criticism of the Bible is only a study
of the Bible from this existential point of view； neglected too
much by the earlier church。 Under just what biographic
conditions did the sacred writers bring forth their various
contributions to the holy volume？ And what had they exactly in
their several individual minds； when they delivered their
utterances？ These are manifestly questions of historical fact；
and one does not see how the answer to them can decide offhand
the still further question： of what use should such a volume；
with its manner of coming into existence so defined； be to us as
a guide to life and a revelation？ To answer this other question
we must have already in our mind some sort of a general theory as
to what the peculiarities in a thing should be which give it
value for purposes of revelation； and this theory itself would be
what I just called a spiritual judgment。 Combining it with our
existential judgment； we might indeed deduce another spiritual
judgment as to the Bible's worth。 Thus if our theory of
revelation…value were to affirm that any book； to possess it；
must have been composed automatically or not by the free caprice
of the writer； or that it must exhibit no scientific and historic
errors and express no local or personal passions； the Bible would
probably fare ill at our hands。 But if； on the other hand； our
theory should allow that a book may well be a revelation in spite
of errors and passions and deliberate human composition； if only
it be a true record of the inner experiences of great…souled
persons wrestling with the crises of their fate； then the verdict
would be much more favorable。 You see that the existential facts
by themselves are insufficient for determining the value； and the
best adepts of the higher criticism accordingly never confound
the existential with the spiritual problem。 With the same
conclusions of fact before them； some take one view； and some
another； of the Bible's value as a revelation； according as their
spiritual judgment as to the foundation of values differs。
I make these general remarks about the two sorts of judgment；
because there are many religious personssome of you now
present； possibly； are among themwho do not yet make a working
use of the distinction； and who may therefore feel first a little
startled at the purely existential point of view from which in
the following lectures the phenomena of religious experience must
be considered。 When I handle them biologically and
psychologically as if they were mere curious facts of individual
history； some of you may think it a degradation of so sublime a
subject； and may even suspect me； until my purpose gets more
fully expressed； of deliberately seeking to discredit the
religious side of life。
Such a result is of course absolutely alien to my intention； and
since such a prejudice on your part would seriously obstruct the
due effect of much of what I have to relate； I will devote a few
more words to the point。
There can be no doubt that as a matter of fact a religious life；
exclusively pursued； does tend to make the person exceptional and
eccentric。 I speak not now of your ordinary religious believer；
who follows the conventional observances of his country； whether
it be Buddhist； Christian； or Mohammedan。 His religion has been
made for him by others； communicated to him by tradition；
determined to fixed forms by imitation； and retained by habit。
It would profit us little to study this second…hand religious
life。 We must make search rather for the original experiences
which were the pattern…setters to all this mass of suggested
feeling and imitated conduct。 These experiences we can only find
in individuals for whom religion exists not as a dull habit； but
as an acute fever rather。 But such individuals are 〃geniuses〃 in
the religious line； and like many other geniuses who have brought
forth fruits effective enough for commemoration in the pages of
biography； such religious geniuses have often shown symptoms of
nervous instability。 Even more perhaps than other kinds of
genius； religious leaders have been subject to abnormal psychical
visitations。 Invariably they have been creatures of exalted
emotional sensibility。 Often they have led a discordant inner
life； and had melancholy during a part of their career。 They
have known no measure； been liable to obsessions and fixed ideas；
and frequently they have fallen into trances； heard voices； seen
visions； and presented all sorts of peculiarities which are
ordinarily classed as pathological。 Often； moreover； these
pathological features in their career have helped to give them
their religious authority and influence。
If you ask for a concrete example； there can be no better one
than is furnished by the person of George Fox。 The Quaker
religion which he founded is something which it is impossible to
overpraise。 In a day of shams； it was a religion of veracity
rooted in spiritual inwardness； and a return to something more
like the original gospel truth than men had ever known in
England。 So far as our Christian sects today are evolving into
liberality； they are simply reverting in essence to the position
which Fox and the early Quakers so long ago assumed。 No one can
pretend for a moment that in point of spiritual sagacity and
capacity； Fox's mind was unsound。 Everyone who confronted him
personally； from Oliver Cromwell down to county magistrates and
jailers； seems to have acknowledged his superior power。 Yet from
the point of view of his nervous constitution； Fox was a
psychopath or detraque of the deepest dye。 His Journal abounds
in entries of this sort：
〃As I was walking with several friends； I lifted up my head and
saw three steeple…house spires； and they struck at my life。 I
asked them what place that was？ They said； Lichfield。
Immediately the word of the Lord came to me； that I must go
thither。 Being come to the house we were going to； I wished the
friends to walk into the house； saying nothing to them of whither
I was to go。 As soon as they were gone I stept away； and went by
my eye over hedge and ditch till I came within a mile of
Lichfield where； in a great field； shepherds were keeping their
sheep。 Then was I commanded by the Lord to pull off my shoes。 I
stood still； for it was winter： but the word of the Lord was like
a fire