“Theology。”saysDr。Starbuck，“takestheadolescenttendenciesandbuildsuponthem；itseesthattheessentialthinginadolescentgrowthisbringingthepersonoutofchildhoodintothenewlifeofmaturityandpersonalinsight。Itaccordinglybringsthosemeanstobearwhichwillintensifythenormaltendencies。Itshortensuptheperiodofdurationofstormandstress。”Theconversionphenomenaof“convictionofsin“last，bythisinvestigator’sstatistics，aboutonefifthaslongastheperiodsofadolescentstormandstressphenomenaofwhichhealsogotstatistics，buttheyareverymuchmoreintense。Bodilyaccompaniments，lossofsleepandappetite，forexample，aremuchmorefrequentinthem。“Theessentialdistinctionappearstobethatconversionintensifiesbutshortenstheperiodbybringingthepersontoadefinitecrisis。”[101]
　　[101]E。D。Starbuck：ThePsychologyofReligion，pp。224，262。
　　TheconversionswhichDr。Starbuckherehasinmindareofcoursemainlythoseofverycommonplacepersons，kepttruetoapre-appointedtypebyinstruction，appeal，andexample。Theparticularformwhichtheyaffectistheresultofsuggestionandimitation。[102]Iftheywentthroughtheirgrowth-crisisinotherfaithsandothercountries，althoughtheessenceofthechangewouldbethesamesinceitisoneinthemainsoinevitable，itsaccidentswouldbedifferent。InCatholiclands，forexample，andinourownEpiscopaliansects，nosuchanxietyandconvictionofsinisusualasinsectsthatencouragerevivals。Thesacramentsbeingmorereliedoninthesemorestrictlyecclesiasticalbodies，theindividual’spersonalacceptanceofsalvationneedslesstobeaccentuatedandledupto。
　　[102]NooneunderstandsthisbetterthanJonathanEdwardsunderstooditalready。Conversionnarrativesofthemorecommonplacesortmustalwaysbetakenwiththeallowanceswhichhesuggests：
　　“Arulereceivedandestablishedbycommonconsenthasaverygreat，thoughtomanypersonsaninsensibleinfluenceinformingtheirnotionsoftheprocessoftheirownexperience。Iknowverywellhowtheyproceedastothismatter，forIhavehadfrequentopportunitiesofobservingtheirconduct。Veryoftentheirexperienceatfirstappearslikeaconfusedchaos，butthenthosepartsareselectedwhichbearthenearestresemblancetosuchparticularstepsasareinsistedon；andthesearedweltuponintheirthoughts，andspokenoffromtimetotime，tilltheygrowmoreandmoreconspicuousintheirview，andotherpartswhichareneglectedgrowmoreandmoreobscure。Thuswhattheyhaveexperiencedisinsensiblystrained，soastobringittoanexactconformitytotheschemealreadyestablishedintheirminds。Anditbecomesnaturalalsoforministers，whohavetodealwiththosewhoinsistupondistinctnessandclearnessofmethod，todosotoo。”TreatiseonReligiousAffections。
　　Buteveryimitativephenomenonmustoncehavehaditsoriginal，andIproposethatforthefuturewekeepascloseasmaybetothemorefirst-handandoriginalformsofexperience。Thesearemorelikelytobefoundinsporadicadultcases。
　　ProfessorLeuba，inavaluablearticleonthepsychologyofconversion，[103]subordinatesthetheologicalaspectofthereligiouslifealmostentirelytoitsmoralaspect。Thereligioussensehedefinesas“thefeelingofunwholeness，ofmoralimperfection，ofsin，tousethetechnicalword，accompaniedbytheyearningafterthepeaceofunity。”“Theword’religion，’“hesays，“isgettingmoreandmoretosignifytheconglomerateofdesiresandemotionsspringingfromthesenseofsinanditsrelease“；andhegivesalargenumberofexamples，inwhichthesinrangesfromdrunkennesstospiritualpride，toshowthatthesenseofitmaybesetoneandcravereliefasurgentlyasdoestheanguishofthesickenedfleshoranyformofphysicalmisery。
　　[103]StudiesinthePsychologyofReligiousPhenomena，AmericanJournalofPsychology，vii。3091896。
　　Undoubtedlythisconceptioncoversanimmensenumberofcases。A
　　goodonetouseasanexampleisthatofMr。S。H。Hadley，whoafterhisconversionbecameanactiveandusefulrescuerofdrunkardsinNewYork。Hisexperiencerunsasfollows：——
　　“OneTuesdayeveningIsatinasalooninHarlem，ahomeless，friendless，dyingdrunkard。Ihadpawnedorsoldeverythingthatwouldbringadrink。IcouldnotsleepunlessIwasdeaddrunk。
　　Ihadnoteatenfordays，andforfournightsprecedingIhadsufferedwithdeliriumtremens，orthehorrors，frommidnighttillmorning。Ihadoftensaid，’Iwillneverbeatramp。I
　　willneverbecornered，forwhenthattimecomes，ifeveritcomes，Iwillfindahomeinthebottomoftheriver。’ButtheLordsoordereditthatwhenthattimedidcomeIwasnotabletowalkonequarterofthewaytotheriver。AsIsattherethinking，Iseemedtofeelsomegreatandmightypresence。Ididnotknowthenwhatitwas。IdidlearnafterwardsthatitwasJesus，thesinner’sfriend。IwalkeduptothebarandpoundeditwithmyfisttillImadetheglassesrattle。Thosewhostoodbydrinkinglookedonwithscornfulcuriosity。IsaidIwouldnevertakeanotherdrink，ifIdiedonthestreet，andreallyI
　　feltasthoughthatwouldhappenbeforemorning。Somethingsaid，’Ifyouwanttokeepthispromise，goandhaveyourselflockedup。’Iwenttotheneareststation-houseandhadmyselflockedup。
　　“Iwasplacedinanarrowcell，anditseemedasthoughallthedemonsthatcouldfindroomcameinthatplacewithme。ThiswasnotallthecompanyIhad，either。No，praisetheLord：thatdearSpiritthatcametomeinthesaloonwaspresent，andsaid，Pray。Ididpray，andthoughIdidnotfeelanygreathelp，Ikeptonpraying。AssoonasIwasabletoleavemycellIwastakentothepolicecourtandremandedbacktothecell。I
　　wasfinallyreleased，andfoundmywaytomybrother’shouse，whereeverycarewasgivenme。WhilelyinginbedtheadmonishingSpiritneverleftme，andwhenIarosethefollowingSabbathmorningIfeltthatdaywoulddecidemyfate，andtowardeveningitcameintomyheadtogotoJerryM’Auley’sMission。I
　　went。Thehousewaspacked，andwithgreatdifficultyImademywaytothespaceneartheplatform。ThereIsawtheapostletothedrunkardandtheoutcast——thatmanofGod，JerryM’Auley。Herose，andamiddeepsilencetoldhisexperience。Therewasasincerityaboutthismanthatcarriedconvictionwithit，andI
　　foundmyselfsaying，’IwonderifGodcansaveme？’Ilistenedtothetestimonyoftwenty-fiveorthirtypersons，everyoneofwhomhadbeensavedfromrum，andImadeupmymindthatIwouldbesavedordierightthere。Whentheinvitationwasgiven，I
　　kneltdownwithacrowdofdrunkards。Jerrymadethefirstprayer。ThenMrs。M’Auleyprayedferventlyforus。Oh，whataconflictwasgoingonformypoorsoul！Ablessedwhispersaid，’Come’；thedevilsaid，’Becareful。’Ihaltedbutamoment，andthen，withabreakingheart，Isaid，’DearJesus，canyouhelpme？’NeverwithmortaltonguecanIdescribethatmoment。
　　Althoughuptothatmomentmysoulhadbeenfilledwithindescribablegloom，Ifeltthegloriousbrightnessofthenoondaysunshineintomyheart。IfeltIwasafreeman。Oh，thepreciousfeelingofsafety，offreedom，ofrestingonJesus！
　　IfeltthatChristwithallhisbrightnessandpowerhadcomeintomylife；that，indeed，oldthingshadpassedawayandallthingshadbecomenew。
　　“FromthatmomenttillnowIhaveneverwantedadrinkofwhiskey，andIhaveneverseenmoneyenoughtomakemetakeone。
　　IpromisedGodthatnightthatifhewouldtakeawaytheappetiteforstrongdrink，Iwouldworkforhimallmylife。Hehasdonehispart，andIhavebeentryingtodomine。”[104]
　　[104]IhaveabridgedMr。Hadley’saccount。Forotherconversionsofdrunkards，seehispamphlet，RescueMissionWork，publishedattheOldJerryM’AuleyWaterStreetMission，NewYorkCity。AstrikingcollectionofcasesalsoappearsintheappendixtoProfessorLeuba’sarticle。
　　Dr。Leubarightlyremarksthatthereislittledoctrinaltheologyinsuchanexperience，whichstartswiththeabsoluteneedofahigherhelper，andendswiththesensethathehashelpedus。Hegivesothercasesofdrunkards’conversionswhicharepurelyethical，containing，asrecorded，notheologicalbeliefswhatever。JohnB。Gough’scase，forinstance，ispractically，saysDr。Leuba，theconversionofanatheist——neitherGodnorJesusbeingmentioned。[105]Butinspiteoftheimportanceofthistypeofregeneration，withlittleornointellectualreadjustment，thiswritersurelymakesittooexclusive。Itcorrespondstothesubjectivelycenteredformofmorbidmelancholy，ofwhichBunyanandAllinewereexamples。Butwesawinourseventhlecturethatthereareobjectiveformsofmelancholyalso，inwhichthelackofrationalmeaningoftheuniverse，andoflifeanyhow，istheburdenthatweighsuponone——yourememberTolstoy’scase。[106]Sotherearedistinctelementsinconversion，andtheirrelationstoindividuallivesdeservetobediscriminated。[107]
　　[105]ArestaurantwaiterservedprovisionallyasGough’s’Saviour。’GeneralBooth，thefounderoftheSalvationArmy，considersthatthefirstvitalstepinsavingoutcastsconsistsinmakingthemfeelthatsomedecenthumanbeingcaresenoughforthemtotakeaninterestinthequestionwhethertheyaretoriseorsink。
　　[106]Thecrisisofapatheticmelancholy——nouseinlife——intowhichJ。S。Millrecordsthathefell，fromwhichheemergedbythereadingofMarmontel’sMemoirsHeavensavethemark！andWordsworth’spoetry，isanotherintellectualandgeneralmetaphysicalcase。SeeMill’sAutobiography，NewYork，
　　Starbuck，inadditionto“escapefromsin。”discriminates“spiritualillumination“asadistincttypeofconversionexperience。PsychologyofReligion，p。
　　Somepersons，forinstance，neverare，andpossiblyneverunderanycircumstancescouldbe，converted。Religiousideascannotbecomethecentreoftheirspiritualenergy。Theymaybeexcellentpersons，servantsofGodinpracticalways，buttheyarenotchildrenofhiskingdom。Theyareeitherincapableofimaginingtheinvisible；orelse，inthelanguageofdevotion，theyarelife-longsubjectsof“barrenness“and“dryness。”
　　Suchinaptitudeforreligiousfaithmayinsomecasesbeintellectualinitsorigin。Theirreligiousfacultiesmaybecheckedintheirnaturaltendencytoexpand，bybeliefsabouttheworldthatareinhibitive，thepessimisticandmaterialisticbeliefs，forexample，withinwhichsomanygoodsouls，whoinformertimeswouldhavefreelyindulgedtheirreligiouspropensities，findthemselvesnowadays，asitwere，frozen；ortheagnosticvetoesuponfaithassomethingweakandshameful，underwhichsomanyofustodayliecowering，afraidtouseourinstincts。Inmanypersonssuchinhibitionsareneverovercome。
　　Totheendoftheirdaystheyrefusetobelieve，theirpersonalenergynevergetstoitsreligiouscentre，andthelatterremainsinactiveinperpetuity。
　　Inotherpersonsthetroubleisprofounder。Therearemenanaestheticonthereligiousside，deficientinthatcategoryofsensibility。Justasabloodlessorganismcannever，inspiteofallitsgoodwill，attaintothereckless“animalspirits“enjoyedbythoseofsanguinetemperament；sothenaturewhichisspirituallybarrenmayadmireandenvyfaithinothers，butcannevercompasstheenthusiasmandpeacewhichthosewhoaretemperamentallyqualifiedforfaithenjoy。Allthismay，however，turnouteventuallytohavebeenamatteroftemporaryinhibition。Evenlateinlifesomethaw，somereleasemaytakeplace，someboltbeshotbackinthebarrenestbreast，andtheman’shardheartmaysoftenandbreakintoreligiousfeeling。
　　Suchcasesmorethananyotherssuggesttheideathatsuddenconversionisbymiracle。Solongastheyexist，wemustnotimagineourselvestodealwithirretrievablyfixedclasses。
　　Nowtherearetwoformsofmentaloccurrenceinhumanbeings，whichleadtoastrikingdifferenceintheconversionprocess，adifferencetowhichProfessorStarbuckhascalledattention。Youknowhowitiswhenyoutrytorecollectaforgottenname。
　　Usuallyyouhelptherecallbyworkingforit，bymentallyrunningovertheplaces，persons，andthingswithwhichthewordwasconnected。Butsometimesthiseffortfails：youfeelthenasiftheharderyoutriedthelesshopetherewouldbe，asthoughthenamewereJAMMED，andpressureinitsdirectiononlykeptitallthemorefromrising。Andthentheoppositeexpedientoftensucceeds。Giveuptheeffortentirely；thinkofsomethingaltogetherdifferent，andinhalfanhourthelostnamecomessaunteringintoyourmind，asEmersonsays，ascarelesslyasifithadneverbeeninvited。Somehiddenprocesswasstartedinyoubytheeffort，whichwentonaftertheeffortceased，andmadetheresultcomeasifitcamespontaneously。Acertainmusicteacher，saysDr。Starbuck，saystoherpupilsafterthethingtobedonehasbeenclearlypointedout，andunsuccessfullyattempted：“Stoptryinganditwilldoitself！”[108]