In this note I shall briefly summarise three class lectures on the psychological nature of religion. 1. Investigations into the psychological nature of religion date only from about the end of last century. For ages previously men sought to know what religion was; but they attempted to find an answer merely by reflection on positive or objective religion. Kant opened up to them a new path--that of investigation into the nature of religion as an internal or mental fact. O. Pfleiderer's account (Die Religion, pp. 5-124) of the researches thus started characterised, and criticised. 2. The testimony of consciousness is sufficient to establish the existence of religion as a subjective or mental state, but cannot certify whether, as such, it be simple or complex, primary or derivative, coextensive with human consciousness, or wider or narrower, or whether there be anything objectively corresponding to it. 3. In order to analyse religion, the ultimate genera of consciousness must be ascertained, which has only been slowly done. History of the process: Plato, Aristotle, their followers, Descartes, Spinoza, the English philosophers from Bacon to Dugald Stewart, Kant and the German psychologists, Brown, Hamilton, and Bain. Establishment of the threefold division of mental phenomena into cognitions, emotions, and volitions. Difficulties of the division shown by the author in 'Mind,' No. V. Religion must be a state of intellect, sensibility, or will, or some combination of two or all of these factors. 4. Religion may be held to consist essentially and exclusively of knowledge; but this mistake is too gross to have been frequently committed. The Gnostics, the earlier and scholastic theologians, the rationalists, Schelling and Cousin, have been charged with this error. The grounds of the charge indicated. Shown to be in all these cases exaggerated. 5. Schleiermacher refutes the theory by the consideration that the measure of our knowledge is not the measure of our religion. Vindication and illustration of his argument. Service rendered by Schleiermacher to religion and theology in this connection. 6. Hegel came nearest to the identification of religion and thought, maintaining that sentiment was the lowest manifestation of religion, while the comprehension of the absolute, the highest knowledge, was its complete realisation, as also that religion was the self-consciousness of God through the mediation of the finite spirit. Exposition and criticism of this theory. Examination of Vera's defence of it. Worship supposes two persons morally and spiritually as well as intellectually related. 7. While no mere intellectual act constitutes religion, the exercise of reason is an essential part of religion.