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60 cause was a religion to them. The majority of the most earnest idealists in the reform movements of Europe in the nineteenth century were Agnostics or Atheists.

In fact, the psychology of the idealist is so identical with that of the believer that he now often claims that his idealism is a "religion," and often (as in my own case) the word is thrust upon him in spite of his protests. In the Ethical Culture movement, for instance, and many of the Unitarian churches of America you have thousands of people claiming to be religious, yet totally rejecting the beliefs, in any shape, in God and immortality. You have professors constantly counting Confucianism, Stoicism, and Buddhism as religions, though Confucianism never had a God, Stoicism ignored gods and (clearly not believing in them) cut man quite away from them, and pure Buddhists are Agnostics. Yet the psychology of all these people on its emotional side is exactly the same as that of Theists and Christians.

In other words, there is no specific psychology, no religious psychology, at all. The emotions are the same in the fanatical or intense Prohibitionist, Puritan, Pacifist, Humanitarian, Agnostic, member of an Ethical Culture Society, and Christian. The same human heart responds in each case to an intensely felt stimulus. The readiness of modern writers to grant a "religious fervor" to all kinds of idealists shows that there is no religious fervor. Zealous people are sometimes zealous about