render as essential to success; one to God as Supreme in power and purpose, the other to supreme devotion in the discovery of scientific facts. Both require the subordination of man to the higher interests of humanity and service. Neither can survive without sincerity, integrity, love of life and for life. That religion and science are mutually helpful has been abundantly demonstrated.

The purpose of scientific psychology is to develop, without prejudice, a knowledge of the facts, laws and processes of human nature as they appear in mental life. This is its special field and herein lies its special contribution to human welfare. But it cannot logically go beyond the discovery of mental facts because its function is not interpretative. This is the special task of philosophy. In psychological science we trust our sense perceptions and the conclusions of intelligence. In religion we trust our spiritual intuitions, and the valid claims of the feelings, our emotionalized moral natures. These factors must be brought together and made mutually helpful in human life. There is, however, a grave danger that psychologists, rejecting intuitionalism, may fall into a scientific dogmatism in which they become mere devotees of natural science providing only for mechanical modes of response. In this fashion they join hands with those they are wont to condemn, namely, the religious traditionalists, in their policy of exclusion. Certain life values do not rest in laboratory tests alone. It is obviously absurd to attempt the measurement of an absolute validity of faith by means of scientific analysis. A new psychological technique must be discovered that will supplement analytical and quantitative factors, because each element in life demands verification by its own particular method. Furthermore, science does not necessarily preclude consideration of the higher values of life in its adherence to method. It does, however, reveal the need for a wider interpretation of life and it serves as an indispensable instrument in the realization of human destiny.

The results of psychological experimentation are of vital importance to the student of religious education because he must make use of pedagogical methods. What psychology has done for secular education it can do for the technique of religious education, but it must be tempered with the spirit of philosophy before it can make any substantial contribution to the content of religious education. At present this is outside the province of scientific psychology. We must then add to the mechanical and empirical aspects of psychology the ontological elements

of control, freedom, and choice because consciousness, in its rational sense, is creative. And consciousness is the active energy of personality which is the directing force of life's activity. This is the pinnacle of human architecture on which the physical life of sense is transcended by the spiritual life of ideals. We must then search for a system embodying both the reactions of the intellect and the purposes of the human self.

The Self and Personality.—Mechanical psychology, for the religious educator, needs to be supplemented by the psychology of the conscious-self which provides for a psychological personalism. The behaviorist, representing the extreme mechanical theory, as we have pointed out, ignores moral and religious experiences generally because mechanistic psychology directs its program to the development of conduct and social relations through neural responses and organic attitudes. Spiritual power, prayer, ideal values are non-important since conduct is determined by reflex, impulse, habit, stimulus-response patterns and similar technique. The eternal and spiritual facts are too often regarded as "fanatic superstitions." To the religious educator these spiritual facts are real experiences, basic to the witness of the religious consciousness which no theory of religious education can omit, for the reason that the religious mind aspires to values that are higher than itself. It is here that we discover the source of spiritual validity, the force, the energy, controlling human destiny, which faith calls God. From this source proceed our interpretations and the meanings of life, our theologies, expressed in worship and communion, whence spring the most powerful motives discovered in human conduct.

Religious education must perforce include the Self with its ideal aims, its identity and responsibility or its principles become too shallow to endure. Man is not merely a machine but a person who operates the machinery of the "bodily self." He is not merely a function but rather a functioner. Conduct and behavior must therefore be created subjectively and tested by ideals leading to a faith in a Supreme Power, who is omniscient, works in all and loves all. Out of this expression of Reality we are reënforced in our battle for the ideal. Without this Reality a gap exists, beyond which lurks moral suicide. And this gap must be bridged by a theistic philosophy which is neither contradictory to, nor explained by, mechanism.

Personalism.-Where is the philosophy for which we are in quest to be found? Not in the positivistic and materialistic systems which make science purely utilitarian, denying to the

human mind all knowledge of objects and the essence of things, all metaphysical capacity. It is not discovered in the pragmatism of instrumental philosophy. It is beyond the analytical systems of the New Realism. The psychology for which we are seeking must not abandon the search for causes by its adoption of scientific synthesis. It must go back to ontology, back to metaphysics, by accepting as a starting point the experienced unity of consciousness. This, we hold, is fulfilled Self-psychology or in its philosophical phrase psychological personalism. This theory maintains that all consciousness is Self-experience or the soul, thus refuting the skepticism of Hume. Selfpsychology insists that all sense elements belong to the identical Self and the Self expresses itself through behavior, through mechanism, but the Self is not machinery but rather the "I" who operates the machine. The Self possesses purpose, and strives for the realization of objective values or ends. The soul, it argues, is not meaningless, but purposive and teleological. It is the essence of personal being. This psychology claims the merits of Humian associationism and mechanical behaviorism without the defects of either system. As a type of thinking it is often ignored by writers on educational theory; if ignored by religious educators its absence would be tragic to religion. In the last analysis man does not need intellect so much as spiritualized moral strength, religiously motivated purpose, which presuppose knowledge. Man's permanent possession is freedom of choice through intellectualized religious values which constitute the acme of morality. To attain the Good calls for conflict and the exercise of motives which the finite learns of the Infinite.

Personalism has been called the "active philosophy of selfpsychology." It is the interpretative aspect of religious experience, postulating ideals and ends which exist for man, ruled by a supreme power, who is the creator of both the individual and the social mind, the fulfiller of ideals of highest social value. Science recognizes a supreme value or power which we have called God. Ethics and morality present a Summum Bonum or supreme worth. These are various expressions of Reality in Unity, which is the source of life. Personalism interprets the Supreme Power by the most exalted manifestations of holiness and righteousness-the highest worth of God manifested in humanity; the highest type of which for the Christian is seen in Jesus, the archetypal personality, who was "the effulgence of God's glory and the very portrait of his character."

God, for the religious educator, must then be a pre-condition of perfected human life, the personality at the back of things. Some scientists, priding themselves in an absolute Naturalism, assert they have rendered faith in God, the objective standard of personality, obsolete. If this were actually true religious education would be on the scaffold. If mechanistic psychology makes such a statement, it is trespassing beyond its scientific limits.

Personalism asserts that there is an eternal ideal of perfection in ontological reality, which is our standard for social and human life. This ideal is real in God only. Man's task is to approximate this ideal to which he is related in personality. The Old Testament religious geniuses caught the force of this contact. Jesus fulfilled it. Without this endeavor there would be nothing more for man to do in the realm of morals.

Personalism interprets nature and evolution in terms of the spiritual ideal. It provides for scientific open-mindedness and the retention of religious loyalty. In the wave of agnosticism, materialism and unbelief now sweeping modern life, what better contribution can we offer than a belief in the higher and theistic values of morality? At the very least it may be stated as a pedagogical necessity, but to the Christian it is vastly more. Religion, if it must be vindicated, finds the norm of its polemic in a vital, conscious, unified universe controlled by a Supreme Power.

Personalism does not make its appeal to rational thought alone for it examines all human experience and asks with the same zest as the pragmatist, "What kind of person will this experience tend to create?" It is a metaphysical stimulant in the educative process and the social contracts of man. It finds, as does the positive pragmatism of Dewey and the Realism of Perry, that intrinsic values belong to persons. But beyond these systems it discovers that the laws of moral nature point to an objective order of value in the universe, just as truly as the laws of nature point to an objective natural order. Religious education must then admit that human life is related to a superhuman and eternal reality. Mechanism in its positive garb omits this relation, and for mechanism this is scientifically logical but it falls short of expressing what religion means because it cannot, because this is not its function.

7. The Religious Consciousness

[CALKINS, Mary W., Introduction to Psychology, pp. 323-330. New York, Macmillan Co., 1910.] (Adapted.)

The religious consciousness has been defined by the selfpsychologists as the conscious relation of the human self to a divine self or a self greater than the human self. In the worship of nature phenomenon, inanimate objects and fetiches, it has been found that they were worshiped, not because of what they are, but because they are regarded as the very embodiment of conscious selves. Additional proof of the personal nature of the religious consciousness is furnished by the history of religious rite and ceremonial. Prayer, for example, is the address of personal spirit to personal spirit-an extension as it were of the daily intercourse between man and man.

Self-psychology considers ritual and ceremonial, theories of life after death, etc., only to the extent that they grow out of the consciousness of God or grow up into it. Religious experience is co-extensive with this realization and immediate acquaintance with God. The study of the religious consciousness must be guided by the analogy of human relationships.

The religious experience is always more or less emotional. It involves likes and dislikes, and a dependence upon the divine. It involves an active recognition of loyalty or faith and an acknowledgment of one's relation to God.

8. Introspection and the Method of Psychology [KOFFKA, Kurt, "Introspection and the Method of Psychology," British Journal of Psychology, October, 1924, Vol. 15, pp. 149–161.] (Slightly adapted.)

In the splendid article from which the quotation is taken, Dr. Koffka deals first with introspection, then with behaviorism, and lastly with the Gestalt psychology. He attempts to show the inadequacy of both introspection and behaviorism. He finds the Gestalt theory, which he, Wertheimer and Köhler have championed, to be adequate.

It [Gestalt Psychology] replaces the analytic and substantial attitude by an integrative and functional. We then begin with