Especially in Religion the Historical and Institutional (as Religion’s manifestation in space and time), come down to us thus from the past and surround us in the present, and either press in upon us with a painful weight, or support us with a comforting solidity, thus giving them many of the qualities of things physically seen and touched, say, a mystery play or a vast cathedral. And, on the other hand, the Rational, (whether Analytic or Synthetic,) and the Emotional and Volitional Elements, whenever they are at all preponderant or relatively independent of the other, more objective ones, are liable, in Religion, to look quite exceptionally subjective,--and this in the unfavourable sense of the word, as though either superfluous and fantastic, or as dangerous and destructive.--And yet both that look of the objective elements being, in Religion, more self-sufficing than they appear to be in the ordinary psychic, or the artistic, or social, or scientific life; and that impression conveyed by the subjective elements in Religion, as being there less necessary or more dangerous than elsewhere, are doubtless deceptive. These impressions are simply caused by two very certain facts. Religion is the deepest and most inclusive of all the soul’s energizings and experiences, and hence all its constituents reveal a difference, at least in amount and degree, when compared with the corresponding constituents of the more superficial and more partial activities of the soul; and Religion, just because of this, requires the fullest action and co-operation, the most perfect unity, in and through diversity, of all the soul’s powers, and all mere non-use of any of these forces, even any restriction to the use of but one or two, is here, more readily and extensively than elsewhere, detrimental both to the non-exercised and to the exercised forces, and, above all, is impoverishing to the soul itself and to its religion.