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A genuine first-hand religious experience like this is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which in purer days it drew its own supply of inspiration. Unless, indeed, by adopting new movements of the spirit it can make capital out of them and use them for its selfish corporate designs! Of protective action of this politic sort, promptly or tardily decided on, the dealings of the Roman ecclesiasticism with many individual saints and prophets yield examples enough for our instruction.

The plain fact is that men’s minds are built, as has been often said, in water-tight compartments. Religious after a fashion, they yet have many other things in them beside their religion, and unholy entanglements and associations inevitably obtain. The basenesses so commonly charged to religion’s account are thus, almost all of them, not chargeable at all to religion proper, but rather to religion’s wicked practical partner, the spirit of corporate dominion. And the bigotries are most of them in their turn chargeable to religion’s wicked intellectual partner, the spirit of dogmatic dominion, the passion for laying down the law in the form of an absolutely closed-in theoretic system. The ecclesiastical spirit in general is the sum of these two spirits of dominion; and I beseech you never to confound the phenomena of mere tribal or corporate psychology which it presents with those manifestations of the purely interior life which are the exclusive object of our study. The baiting of Jews, the hunting of Albigenses and Waldenses, the stoning of Quakers and ducking of Methodists, the murdering of Mormons and the massacring of Armenians, express much rather that aboriginal human neophobia, that pugnacity of which we all share the vestiges, and that inborn hatred of the alien and of eccentric and non-conforming men as aliens, than they express the positive piety of the various perpetrators. Piety is the mask, the inner force is tribal instinct. You believe as little as I do, in spite of the Christian unction with which the German emperor addressed his troops upon their way to China, that the conduct which he suggested, and in which other Christian armies went beyond them, had anything whatever to do with the interior religious life of those concerned in the performance.

Well, no more for past atrocities than for this atrocity should we make piety responsible. At most we may blame piety for not availing to check our natural passions, and sometimes for supplying them with hypocritical pretexts. But hypocrisy also imposes obligations, and with the pretext usually couples some restriction; and when the passion gust is over, the piety may bring a reaction of repentance which the irreligious natural man would not have shown.

For many of the historic aberrations which have been laid to her charge, religion as such, then, is not to blame. Yet of the charge that over-zealousness or fanaticism is one of her liabilities we cannot wholly acquit her, so I will next make a remark upon that point. But I will preface it by a preliminary remark which connects itself with much that follows.

Our survey of the phenomena of saintliness has unquestionably produced in your minds an impression of extravagance. Is it necessary, some of you have asked, as one example after another came before us, to be quite so fantastically good as that? We who have no vocation for the extremer ranges of sanctity will surely be let off at the last day if our humility, asceticism, and devoutness prove of a less convulsive sort. This practically amounts to saying that much that it is legitimate to admire in this field need nevertheless not be imitated, and that religious phenomena, like all other human phenomena, are subject to the law of the golden mean. Political reformers accomplish their successive tasks in the history of nations by being blind for the time to other causes. Great schools of art work out the effects which it is their mission to reveal, at the cost of a one-sidedness for which other schools must make amends. We accept a John Howard, a Mazzini, a Botticelli, a Michael Angelo, with a kind of indulgence. We are glad they existed to show us that way, but we are glad there are also other ways of seeing and taking life. So of many of the saints whom we have looked at. We are proud of a human nature that could be so passionately extreme, but we shrink from advising others to follow the example. The conduct we blame ourselves for not following lies nearer to the middle line of human effort. It is less dependent on particular beliefs and doctrines. It is such as wears well in different ages, such as under different skies all judges are able to commend.