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 dentally a true child of the world of ideas of the Puritan home of that eminent scholar. The religious experience as such is of course irrational, like every experience. In its highest, mystical form it is even the experience κατ' ἐξοχὴν, and, as James has well shown, is distinguished by its absolute incommunicability. It has a specific character and appears as knowledge, but cannot be adequately reproduced by means of our lingual and conceptual apparatus. It is further true that every religious experience loses some of its content in the attempt of rational formulation, the further the conceptual formulation goes, the more so. That is the reason for many of the tragic conflicts of all rational theology, as the Baptist sects of the seventeenth century already knew. But that irrational element, which is by no means peculiar to religious experience, but applies (in different senses and to different degrees) to every experience, does not prevent its being of the greatest practical importance, of what particular type the system of ideas is, that captures and moulds the immediate experience of religion in its own way. For from this source develop, in times of great influence of the Church on life and of strong interest in dogmatic considerations within it, most of those differences between the various religions in their ethical consequences which are of such great practical importance. How unbelievably intense, measured by present standards, the dogmatic interests even of the layman were, everyone knows who is familiar with the historical sources. We can find a parallel to-day only in the at bottom equally superstitious belief of the modern proletariat in what can be accomplished and proved by science.

67. Baxter, The Saints' Everlasting Rest, I, p. 6, answers to the question: "Whether to make salvation our end be not mercenary or legal? It is properly mercenary when we expect it as wages for work done. Otherwise it is only such a mercenarism as Christ commandeth and if seeking Christ be mercenary, I desire to be so mercenary." Nevertheless, many Calvinists who are considered orthodox do not escape falling into a very crass sort of mercenariness. According to Bailey, Praxis pietatis, p. 262, alms are a means of escaping temporal punishment. Other theologians urged the damned to perform good works, since their damnation might thereby become somewhat more bearable, but the elect because God will then not only love them without cause but ob causam, which shall certainly sometime have its reward. The apologists have also made certain small concessions concerning the significance of good works for the degree of salvation (Schneckenburger, op. cit., p. 101).

68. Here also it is absolutely necessary, in order to bring out the characteristic differences, to speak in terms of ideal types, thus in a certain sense doing violence to historical reality. But without this a clear formulation would be quite impossible considering the complexity of the material. In how far the differences which we here draw as sharply as possible were merely relative, would have to be discussed separately. It is, of course, true that the official Catholic