ness in presenting both sides of a long controverted matter. The literature that indulges in rhetoric rather than in solid argument is also omitted, and all that range of books once useful but now stranded by the onrushing tides of criticism. Such names as Edwards, Emmons, Hodge, on the one hand, and Strauss, Renan, Ingersoll, on the other, are absent; but whatever of their thought survives in contemporary discussion will be found represented in the more recent works referred to. The ideal of justice to all legitimate opinions has been kept in mind, but has not precluded the attempt to present as clearly as possible whatever conclusions seem to the author warranted by our present-day knowledge. There are two fires between which the critical writer on religion stands. On the one side, his historical investigations and scientific attitude inevitably seem cold and unfriendly to him whose personal belief is, necessarily, treated as one of many forms of possible religious belief, springing originally, as all have, out of superstition and error, and developed largely through the forces of prejudice and emotion. From the other side come the murmurs of those who, standing outside of these beliefs, and feeling no pull of longing or loyalty toward them, feel an impatience at so much concern with what appears to them a mere conglomerate of preposterous and visionary ideas. In the introductory chapter that follows, I have essayed to defend what, fortunately, for most readers will now in these more tolerant times need no defense, an attitude toward religion that is both warm, sympathetic, reverent and critical, openeyed, resolute to follow the truth wherever it lead. Parts of this book, in manuscript, have been read by Dr. Percy W. Long, of Harvard University, Professor Clayton R. Bowen, of the Meadville Theological School, President Albert Parker Fitch, of Andover Theological Seminary, Professor J. W. Hewitt, of Wesleyan University, Professor C. B. Hedrick and W. P. Ladd, of the Berkeley Divinity School, and Professor D. C. Macintosh, of the Yale School of Religion. In an earlier form it was read, with sympathetic and illuminating comment, by that leader and inspirer of us all, William James. To all of these I render grateful acknowledgment; and to two others whose written and spoken words have been of the utmost service to me Professor George Santayana, formerly of Harvard University, and Professor Dickinson S. Miller, of the General Theological School, New York. To none of these, however, must any responsibility be attributed for the opinions which I here espouse. My thanks are due to the editors of the American Journal of Theology, the Biblical World, the Monist, and the International Journal of Ethics for permission to reprint various sentences and portions of chapters which have appeared as a part of earlier essays in these periodicals. DURANT DRAKE. CHAPTER I. THE ORIGINS OF RELIGION The sources of primitive religious ideas and practices: I. The precarious situation of primitive man. II. The spontaneous attribution of life and will to inanimate III. Dreams and the mystery of death. IV. Abnormal and mysterious experiences. CHAPTER III. BUDDHISM AND ZOROASTRIANISM What was the soil from which Buddhism grew? What was the nature of Buddha's mission? What were the striking aspects of his teaching? CHAPTER VI. PAUL AND THE FOUNDING OF THE CHURCH 82 How did the Christian Church originate? CHAPTER VII. EARLY CHRISTIANITY What were the causes of the triumph of Christianity? CHAPTER VIII. LATER CHRISTIANITY; MOHAMMEDANISM 113 By what process did the Roman Church become dominant? What was the significance of the Reformation? |