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[10] As to this distinction, see the admirably practical account in J. M. Baldwin’s little book, The Story of the Mind, 1898.

We have to pass a similar judgment on the whole notion of saintship based on merits. Any God who, on the one hand, can care to keep a pedantically minute account of individual shortcomings, and on the other can feel such partialities, and load particular creatures with such insipid marks of favor, is too small-minded a God for our credence. When Luther, in his immense manly way, swept off by a stroke of his hand the very notion of a debit and credit account kept with individuals by the Almighty, he stretched the soul’s imagination and saved theology from puerility.

So much for mere devotion, divorced from the intellectual conceptions which might guide it towards bearing useful human fruit.

The next saintly virtue in which we find excess is Purity. In theopathic characters, like those whom we have just considered, the love of God must not be mixed with any other love. Father and mother, sisters, brothers, and friends are felt as interfering distractions; for sensitiveness and narrowness, when they occur together, as they often do, require above all things a simplified world to dwell in. Variety and confusion are too much for their powers of comfortable adaptation. But whereas your aggressive pietist reaches his unity objectively, by forcibly stamping disorder and divergence out, your retiring pietist reaches his subjectively, leaving disorder in the world at large, but making a smaller world in which he dwells himself and from which he eliminates it altogether. Thus, alongside of the church militant with its prisons, dragonnades, and inquisition methods, we have the church fugient, as one might call it, with its hermitages, monasteries, and sectarian organizations, both churches pursuing the same object–to unify the life,[11] and simplify the spectacle presented to the soul. A mind extremely sensitive to inner discords will drop one external relation after another, as interfering with the absorption of consciousness in spiritual things. Amusements must go first, then conventional “society,” then business, then family duties, until at last seclusion, with a subdivision of the day into hours for stated religious acts, is the only thing that can be borne. The lives of saints are a history of successive renunciations of complication, one form of contact with the outer life being dropped after another, to save the purity of inner tone.[12] “Is it not better,” a young sister asks her Superior, “that I should not speak at all during the hour of recreation, so as not to run the risk, by speaking, of falling into some sin of which I might not be conscious?”[13] If the life remains a social one at all, those who take part in it must follow one identical rule.

Embosomed in this monotony, the zealot for purity feels clean and free once more. The minuteness of uniformity maintained in certain sectarian communities, whether monastic or not, is something almost inconceivable to a man of the world. Costume, phraseology, hours, and habits are absolutely stereotyped, and there is no doubt that some persons are so made as to find in this stability an incomparable kind of mental rest.

[11] On this subject I refer to the work of M. Murisier (Les Maladies du sentiment Religieux, Paris, 1901), who makes inner unification the mainspring of the whole religious life. But ALL strongly ideal interests, religious or irreligious, unify the mind and tend to subordinate everything to themselves. One would infer from M. Murisier’s pages that this formal condition was peculiarly characteristic of religion, and that one might in comparison almost neglect material content, in studying the latter. I trust that the present work will convince the reader that religion has plenty of material content which is characteristic and which is more important by far than any general psychological form. In spite of this criticism, I find M. Murisier’s book highly instructive.