This will suffice, I trust, to lay the general topic of religion before us. I shall employ the terms and phrases which I have formulated as a {218} working definition: _Religion is belief on the part of individuals or communities concerning the final or overruling control of their interests_.[2] I propose from this point to keep in the forefront of the discussion the standards whereby religion is to be estimated, and approved or condemned. On what grounds may a religion be criticised? What would constitute the proof of an absolute religion? History is strewn with discredited religions; men began to quarrel over religion so soon as they had any; and it is customary for every religious devotee to believe jealously and exclusively. There can be no doubt, then, that religion is subject to justification; it remains to distinguish the tests which may with propriety be applied, and in particular to isolate and emphasize the moral test. II In the first place, let me mention briefly a test which it is customary to apply, but which is not so much an estimate as it is a measure. I refer to the various respects in which an individual or community may be said to be _more_ or _less_ religious. Thus, for example, certain religious phenomena surpass others in acuteness or intensity. This is peculiarly true of the phenomena manifested in conversion and in revivals. In this respect the mysteries of the ancients exceeded {219} their regular public worship. Individuals and communities vary in the degree to which they are capable of enthusiasm, excitement, or ecstasy. Or a religion may be measured extensively. He whose religion is constant and uniform is more religious than he whose observance is confined to the Sabbath day, or he whose concern in the matter appears only in time of trouble or at the approach of death. This test may best be summed up in terms of consistency. Religion may vary in the degree to which it pervades the various activities of life. That religion is confined and small which manifests itself only in words or public deeds or emotions exclusively. If it is to be effective it must be systematic, so thoroughly adopted as to be cumulative and progressive. It must engage every activity, qualify all thought and imagination, in short, infuse the whole of life with its saving grace. It is clear, however, that a measure of religion does not constitute either proof or disproof. If a religion be good or true, or on like grounds accredited, then the more of it the better. But differences of degree appear in all religions. Indeed, the quantitative test has been most adequately met by forms of religion the warrant of which is generally held to be highly questionable. We may, therefore, dismiss this test without further consideration. The application of it must be {220} based upon a prior and more fundamental justification.