apply for himself in the guidance of his conduct, and the translation of such general principles (expressed either in general abstract form or in the form of a command) into particular actions. Conformity with such precepts of morality may with reason be regarded as a safeguard against the 'lusts of the flesh.'
Religious enthusiasm in itself cannot justly be termed an evil. Rather does it embody the most healthy and preservative development of our social forces. Like many other tendencies of the mind, it is subject to exaggeration, misapplication, and a predominance of the emotions over the intellect. The typical cases of religious insanity directly developable from sectarian and even undenominational religious enthusiasm, from religious meditations, exercises, devotions, or superstitions, are by no means so common as they are supposed to be by the uninitiated observer. The true point lies in this, that very many mental cases bear a strongly marked religious or at least moral aspect. The psychology of the subject will show, for example, that acute depression—a predominant phase of abnormal emotional life—leads almost necessarily to a religious interpretation. And this is even more the case
