It is impossible to trace here in any detail the influence of the critical movement on traditional beliefs or even on the conception of authority in religion. It may, however, be worth while to point out that the psychological study of religion has tended to broaden sympathy by promoting the frank recognition of the varieties of religious experience. More allowance is made for temperament, and there is less anxiety to force all spiritual life into the same mould or scheme. The sacramentalist and the non-sacramentalist, the mystic and the intellectualist, the man of feeling and the man of action, those who experience sudden changes and those who are the subjects of more gradual growth--each receives his due, and neither need despise the other. There are dangers associated with our constant reference to temperament. It is really a condemnation of a Church to say that its position appeals to a particular temperament, while it is often no real kindness to an individual to be excused from attempting to enter into a particular phase of religious life on the ground that he is temperamentally disqualified. But it is clearly a gain to challenge an over-rigid standardization of religious life. It is pathetic to hear people protest that they have no religious experience, when they are simply blinded by too narrow an interpretation of the term. In so far as the psychology of religion throws into relief the manifold appeal of religious ideas to different minds, it helps to create a new sense of unity in difference.