ONE WHO IS DIFFERENT
TO WHICH IS NOW ADDED A BIBLIOGRAPHY
OF THEODORE SCHROEDER ON THE
PSYCHOLOGY OF RELIGION
BY
NANCY E. SANKEY.JONES
PUBLISHED BY THE AUTHOR
COS COB, CONN.
DEC. 1927
BIBLIOGRAPHIES OF SCHROEDERIANA
1913
Partial bibliography of the writings of Theodore
Schroeder dealing largely with problems of religion.
of sex, and of freedom of speech. Free speech
league. (New York) April 1913, 8p., 84 titles.
1919
Authorship of the book of Mormon. Psychologic tests
of W. F. Prince, critically reviewed by Theodore
Schroeder * * * to which is now added a bibli-
ography of Schroeder on Mormonism. Reprint [ex-
cept bibliography]. American Journal of Psychol-
ogy. (Worcester, Mass.) XXX pp. 66-72. January,
1919. 18p., 65 titles.
Bibliography pp. Io-18. There is some duplication by
revision, republication or translation.
Sankey-Jones, Nancy Eleanor, 1862–
Theodore Schroeder on free speech, a bibliography
by Nancy E. Sankey-Jones. (New York.) Free
speech league. 1919. 24p., 149 titles.
Duplication by revision, republication or translation.
1920–2
Sankey-Jones, Nancy Eleanor, 1862–
Theodore Schroeder's use of the psychologic ap-
proach to problems of religion, law, criminology and
philosophy. A bibliography by Nancy E. Sankey-
Jones. (Cos Cob, Conn.) 1920. 16p.
Revised ed., Jan. 1922. 18p., 92 titles—Some duplication
by revision, republication or translation.
1927
Sankey-Jones, Nancy Eleanor, 1862–
One who is different, to which is now added a bib-
liography of Theodore Schroeder on the psychology
of religion * * *. Published by the author, Cos Cob,
Conn., Dec. 1927. 4+ 17pp.
Lists 78 items, including translations and republications.
150 Periodicals (in 4 languages) have each published
Some of Mr. Schroeder's literary product, part of
which is listed in the above bibliographies. N.E.S.-J.

ſº. / 94/9 ++A
To WHOM IT MAY ConCERN :
I desire to open an INSTITUTE FOR THE STUDY
of RELIGIOUs Psychology, from the psycho-gene-
tic and psycho-evolutionary viewpoint. That means
an investigation by the use of the psycho-analytic
method. This approach to the Psychology of Re-
ligion inevitably leads to its co-ordination with
problems of MENTAL HYCIENE.
Some of us are beginning to feel that none of
our urgent economic, industrial, or international
problems will find their better peaceable solution,
until the mystic religionist’s emotionalism, its prob-
able underlying immature desires and mental
processes, and the resultant primitive moral valua-
tions are all outgrown, and humanity achieves a
habitual, conscious use of quite mature intellectual
methods. The proposed studies are designed to
contribute to that end.
I AM QUITE willING TO CONTRIBUTE MY TIME
witHouT SALARY. However, I cannot afford to
equip or maintain a suitable office for the doing of
such work. Therefore, it becomes necessary for
me to find some persons with sufficient money and
sufficient SCIENTIFIC CURIOSITY upon this subject,
to cooperate with me to the extent of financing a
suitable office. Perhaps you are such a person,
or can direct me to some wealthy liberals who
might possibly become interested. If so I will be
glad to hear from you.
All information about myself, or of my past
work will be cheerfully given upon request. Every
possible guarantee of good faith will be provided.
Yours for a saner social order,
THEODORE SCHROEDER,
Cos Cob, Conn., U. S. A.
ONE WHO IS DIFFERENT
By N. E. SANKEY-Jon Es
Albert Theodore Schroeder was his name, as a charter
member of Alpha Lamba Chapter of the Sigma Chi
Fraternity, and as the Praetor of the Fifth Province.
Later “Albert” was dropped, together with much of the
intellectual luggage of the University years. Although
Schroeder's literary output has appeared in one hundred
and fifty different periodicals (none “popular”) and in
four languages, his name has never appeared in “Who’s
Who in America,” or in New York. He has pub-
lished many essays in law-journals and some books deal-
ing with legal problems, but his name does not appear
in any legal directory or bar-association membership. He
has published more essays in the Psychoanalytic Review
during the fourteen years of its existence than any other
person except the editor, yet he is not a member of any
of the Psychoanalytic Societies. Scores of his essays
have been published in technical psychologic Journals,
but he is not of the American Psychologic Association,
and he is not in “American Men of Science.” Scores of
published essays in the field of religious psychology, all
critical of religion, have brought him no mention in Mc-
Cabe's “Biographical Dictionary of Modern Free-
thinkers.” Very much of his output is published in medi.
cal journals, yet he is not an M.D. Even the compilers
of the Cyclopedia of American Biography seem never
to have discovered Schroeder in their search among the
nonentities. The Magazine of Sigma Chi has a “scoop.”
Evidently Schroeder is a better mixer than he is a
joiner. As a student he made a better record in ath-
letics than in exams. He now thinks this to be fortu-
nate, since thereby his intellect escaped standardization.
He says: “Success in quantitative memory tests, or me-
chanical intelligence tests, are insignificant, in comparison
with ability to use mature intellectual methods, as an
5
ONE WHO IS DIFFERENT
evolutionary psychologist understands them.” He is
“trying to educate educators,” in appreciation of their
failure to “educate” him. An unusual adaptability is
shown by the fact that he has written for such varied
professional journals as are issued specially for lawyers,
radical agitators, sociologists, criminologists, medico-
legalists, religious psychologists, theologians, freethinkers,
physicians, mental hygienists, psychanalysts, philoso-
phers, alienists, and even professional purists. It should
be emphasized that never once did he use magazine space
to glorify anything that was already generally believed.
Such unusual versatility implies a very fertile as well as
a very heretical mind. None of those whose theories
he is so persistently discrediting have thought it wise to
accept any of his numerous challenges to their intelli-
gence. Evidently he is different, a strange animal that
it is best to leave alone, until better understood. What
he is now really trying to do is to introduce the approach
and method of the new genetic and dynamic psychology
and the still newer evolutionary psychology into all of
the social sciences. This involves the junking of our
current theories of human nature and education, and
adopting a very contrary viewpoint. All this came from
a background that included, mechanical engineering, civil
engineering, law, and being a box-car tramp.
Strange to say, Schroeder is not trying to make money.
Psychanalysts and lawyers, not as well equipped as he
is, are making from fifty thousand a year upward, out
of their professions. Schroeder is living within the in-
come of a working man, while pursuing his research
work, and writing without compensation. To call him
an altruist, philanthropist, or reformer, would be resented
as an insult, except for the fact that he is temperament-
ally incapable of feeling insulted.
After graduation from the University of Wisconsin,
Schroeder practised law for ten years in Salt Lake City.
He went to Utah with pro-Mormon sentiments, which
made him very unpopular with all non-Mormons. Later
he considered that a mistake. When all other non-
Mormons were playing politics with Mormon leaders,
ONE WHO IS DIFFERENT
Schroeder began a single-handed anti-Mormon campaign.
First came an occasional missionary pamphlet. Then
came “Lucifer's Lantern, a parrhesion periodical, for
peculiar people. Published whenever the spirit moves
and the purse permits.” Through Mormonism he redis-
covered the theory of the sexual origin of all religion,
on which he has since done much original research.
At the end of his Utah years, he prosecuted, before a
committee of the House of Representatives, the then
famous case against Brigham H. Roberts, Congressman
elect, who was excluded from the House. On the re-
Sultant notoriety he moved to New York City. Here he
found so many social problems, which were quite un-
known in the more simple life of the west, that Schroeder
was diverted from his original purpose of opening a law
office. Instead he studied the lives of the unfortunate.
He made his contacts by lecturing “9 nights per week,"
at the open forums in the slum-districts. These were
conducted by all varieties of radicals. Here then was
the actual social problem. In these places, he now thinks,
he got his first real education in sociology. The matter
which held his attention, as being most fundamental, was
the repressive measures of the police, directed toward all
unconventional propaganda. After having written him-
self out on Mormonism, he tackled the problem of free
speech. Here again nearly 200 papers were published
(now partly incorporated in 5 volumes) defending the
constitutional right of every kind of propagandist, as
against every existing legal restriction. He furnished a
legal defense, and at times even financed the defense of
social heretics, with whose opinions he usually disagreed.
When he had nearly written himself out on free-speech,
he submitted himself to psycho-analysis. This was
deemed necessary as an equipment for his future work.
By this means he came to see that all legal and social
problems were really psychologic problems. As such
they could not be adequately understood, except by the
genetic and dynamic approach to psychology. Since then
has come the unusual effort to portray a great variety
of social problems, as these appear, when viewed from
the psychoanalytic angle.
7
ONE WHO IS DIFFERENT
Psychanalysts are mainly interested in curing func-
tional metital disorders. Schroeder is interested only to
find and to minimize the social contribution to their crea-
tion. This required some different definition of the psy-
choanalytic approach, than that which was being made
by the therapeutists. Schroeder proceeded to make it,
partly in self-defense. Next his psycho-genetic re-
searches led him to a highly critical attitude toward cur-
rent pedagogy, institutionlized religion, and generally our
popular social and moral values. By him everything hu-
man is related to mental hygiene. In all these fields of
endeavor his special point of emphasis, and its formula-
tion, leave him quite unique even among psychanalysts.
Space will not permit the pointing out of all that this
implies. In one essay he undertakes to show that the
“Golden Rule” is the most pernicious of all the ethical
superstitions of the race. Another essay is entitled: “Re-
ligion, not Theology, is the Enemy.” Think of such a
thoroughly heretical viewpoint being applied to every
aspect of Social relations, and you may be able to imagine
Schroeder as promoting something more revolutionary
than either Charles Darwin or Karl Marx. Yes! he is
different.
—Republished from : The Magazine of Sigma Chi,
November, 1927.
THEODORE SCHROEDER ON THE
PSYCHOLOGY OF RELIGION
A Bibliography
By NANCY E. SANKEY-JONES
1904
An odd field of inquiry. Truth Seeker. (New York
City.) 31 (no. 5):70–71; Jan. 30, 1904.
Part included in : Developing a working hy-
pothesis on the erotogenesis of religion. Alienist and
Neurologist. (St. Louis.) 34 (no. 4): 444-476; Nov. 1913.
And part in : Religion and sensualism as connected
by clergymen. American Journal of Religious Psychol-
ogy, (Worcester, Mass.) 3 (No. 1): 16–28; May, 1908
Mainly quotations asserting a psychic co-relation
between religion and sex.
1907
Erotogenesis of religion. Alienist and Neurologist.
(St. Louis.) 28 (no. 3): 330-341; Aug. 1907.
Trans: Erotogenese der Religion. Zeitschrift
für Religions—psychologie (Leipzig.) I (no. II): 445-455;
Mch. 1908. Answered in: 2 (no. 1): 28; May, 1908.
Repub. as: The first religion. Truth Seeker.
(New York City.) 34 (no. 41) : 641–643; Oct. 12, 1907.
An academic, abstract discussion of the probable
racial psychogenetics of religion.
First religion. Truth Seeker. (New York City.)
34 (no. 41) : 641–643; Oct. 12, 1907.
Same as last item.
1908
Erotogenese der Religion. Zeitschrift für Religion-
spsychologie. (Leipzig.) 1 (no. 11): 445-455; Mar.
1908.
Trans: The erotogenesis of religion. Alienist
and Neurologist. (St. Louis.) 28 (no. 3): 330-341 : Aug.
1907. See above.
9
T H E O D O R E S C H R O E D E R O N
Sexual determinant in Mormon theology. Alienist
and Neurologist. (St. Louis.) 29 (no. 2): 208-222;
May, 1908.
e Abstract: Psychoanalytic Review. (New York
City.) 3 (no. 2): 223-230; April 1916.
Trans: Der sexuelle Anteil an der Theologie der
Mormonen. Imago. (Leipzig u. Wein.) 3 (no. 2): 197-
204; Apr. 1914. Again abstracted in Psychoanalytic Re-
view. 6 (no. 4): 464–467; Oct. 1919.
Part repub. in : Truth Seeker. (New York.) 43
(no. 29): 449-450; July 15, 1916.
Religion and sensualism as connected by clergymen.
American Journal of Religious Psychology. (Wor-
cester, Mass.) 3 (no. 1): 16–28; May, 1908.
Repub. as: Revivals and virtue. (Truth Seeker,
New York City.) 35 (no. 26) : 401–402; June 27, 1908.
Part included in: An odd field of inuiry. Truth
Seeker. (New York City.) 31 (no. 5): 70-71; Jan. 30,
I904.
Abridged trans: Zum Thema: Religion und Sinn-
lichkeit, Sexual Probleme Io (no. 3) : 192-198; Mch.
I914.
Cited in: Urological and cutaneous review, 24 (no.
12): 730, Dec. 1921; Sexology by Dr James G. Kiernan.
A compilation of the opinions of clergymen re-
cording their observation of a connection between sensual-
ism and religious revival experiences.
Revivals and virtue. Truth Seeker. (New York City.)
35 (no. 26): 401–402; June 27, 1908.
Same as last item.
1912
Outline method for a study of the erotogenesis of re-
ligion. American Journal of Religious Psychology.
(Worcester, Mass.) 5 (no. 4): 394-401; Oct. 1912.
Inadequate from present viewpoint.
1913
Matſt]hias the prophet. Journal of Religious Psy-
chology, including its anthropological and sociologi-
cal aspects. (Worcester, Mass.) 6 (no. 1): 59-65;
Jan. 1913.
Republished as per next item.
Exhibits an erotic motive in the case of a religious
fanatic. -
10
T H E P S Y C H O L O G Y O F R E L I G I O N
Story of Matſt]hias ine prophet. Truth Seeker.
(New York City.) 40 (no. 7): 102-103; Feb. 15, 1913.
Same as last item.
Adolescence and religion. Journal of Religious Psy-
chology, including its anthropological and sociologi-
cal aspects. (Worcester, Mass.) 6 (no. 2): 124–148;
Apr. 1913.
Shows that over a wide range of time and space,
religious experience and conversion are peculiarly an
adolescent phenomena and applies the doctrine of evo-
lutionary recapitulation.
Developing a working hypothesis on the erotogenesis
of religion. Alienist and Neurologist. (St. Louis.)
34 (no. 4): 444-476; Nov. 1913.
Partly used in: An odd field of inquiry. Truth
Seeker. (New York City.) 31 (no. 5): 70-71; Jan. 30,
I904.
A compilation of opinions by alienists and his-
torians favorable to the erotogenetic interpretation of
religion, especially in morbidity.
1914
Erotogenetic interpretation of religion. Its oppo-
ments reviewed. Journal of Religious Psychology,
including its anthropological and sociological as-
pects. (Worcester, Mass.) 7 (no. 1): 23-44; Jam.
1914.
Quotes and criticises the adverse opinions of : P.
Naecke, Andrew Lang; Edwin D. Starbuck, Ernest
Crawley, Edward S. Ames, Geo. Cutten, William James.
Wildisbuch crucified saint. Psychoanalytic Review.
(New York City.) 1 (no. 2): 128-148; Feb. 1914.
Trans. as: Die gekreuzigte Heilige von Wildis-
buch. Zentralblatt für Psychoanalyse und Psychother-
apie. (Wiesbaden.) 4 (no. 6-7): 467-471; June–July
I9I4.
Gives account of a case where sado-masochist conflict
was worked out in religious frenzy and blood-shed. This
interpretation of the sado-masochist conflict now seems in-
adequate.
Zum Thema: Religion und Sinnlichkeit; Auserungen
von Geistlichen über inre Zusamenhang. Sexual
Probleme. (Frankfurt, a. M.) 10 (no. 3) : 192-198;
Mar. 1914. #
Abr. trans.: Religion and sensualism as connected
f
11
T II E O D O R E S C H R O E D E R O N
by clergymen. American Journal of Religious Psychol-
ogy, (Worcester, Mass.) 3 (no. 1): 16–28; May 1908.
A compilation from opinions of clergymen who
have observed a connection between sensualism and re-
ligious revival experience.
Der sexuelle Antheil an der Theologie der Mormonen.
Imago (Leipzig u. Wien) 3 (no. 2): 197-204; April
1914.
Trans.: Sexual determinant, 1908. See above.
Gekreuzigte Heilige von Wildisbuch. Zentralblatt
für Psychoanalyse und Psychotherapie. (Wies-
baden.) 4 (no. 6-7): 464–471; June–July, 1914.
Abridged trans: The wildisbuch crucified saint.
Psychoanalytic Review. (New York City.) I (no. 2):
120-148; Feb. 1914.
Exhibits a case of sado-massochist conflict evolved
to religious frenzy and bloodshed. The psychic mechan-
isms are inadequately explained from the author's present
viewpoint.
Differential essence of religion. Truth Seeker.
(New York City.) 41 (no. 44): 689-691; (no. 45):
706–707; (no. 46): 726-727; Oct. 31, Nov. 7 & 14,
1914.
By means of many quotations and a progressive
elimination of other factors, the differential essence of
religion is reduced to a subjective ecstatic experience
certifying to the inerrancy of some creed, ceremonial, etc.,
and interpreted as of superhuman import.
1915
Heavenly bridegrooms. See: 1915–1918.
Psychogenetics of androcratic evolution. Psycho-
analytic Review. (New York City.) 2 (no. 3): 277-
285; July 1915. tº
Ascribes male dominance to a feeling of inferiority
on the part of women due to organic inferiority and to
sexual emotions of dependence. Incidentally gives an
account of the supposed erotic origin of religion in racial
adolescence somewhat revised from : Erotogenesis of re-
ligion: Alienist and Neurologist. Aug. 1907.
Incest in Mormonism. American Journal of Urology
and Sexology. (New York City.) 11 (no. 10): 409–
416; Oct. 1915.
Abstracted in: Psychoanalytic Review. 3 (no. 2):
223-230; Apr. 1916.
12
T H E P S Y C H O L O G Y O F R E L I G I O N
Exhibits the sex-determinant behind one unusual
aspect of Mormon ethics.
1916
Heavenly bridegrooms. See: 1915-1918.
Erotogenesis of religion... A bibliography, Bruno Chap
Books. (New York City.) 3 (no. 2): 2-59; Feb.
1916.
List of books which discuss Phallic worship, and
the psychic aspects of religious erotogenetics, also anthro-
pological books from which may be gathered the raw
material for a psycho-analytic study of primitive religion.
Also pamphlets and magazine articles.
Proxies in Mormon polygamy. Forum. (New York
City.) 55 (no. 3): 341-351; Mch. 1916.
Republished as: Phases of Mormonism, vicarious
vice, vicarious atonement and especially proxy husbands
for certain wives. Truth Seeker. (New York City.) 43
(no. I4): 215-2I6; Apr. 1, 1916.
Republished in : The Crucible (Seattle, Wash.) 5
(no. 4, whole no. 187) : 4; April 24, 1921. (No. 188) :
I; May 1, 1921.
Abstracted in : Psychoanalytic Review. (New York
City.) 3 (no. 2): 223–230; Apr. 1918.
Exhibits the sex-determinant in the Mormon theory
of celestial marriage.
Phases of Mormonism, vicarious vice, vicarious atone-
ment, and especially proxy husbands for certain
wives. Truth Seeker. (New York City.) 43 (no.
14): 215–216; Apr. 1, 1916.
This is a part of “Proxies in Mormon polygamy"
1916. Portrait of author, and brief biographical note.
Miscellaneous abstracts. Psychoanalytic Review.
(New York City.) 3 (no. 2):223–230; Apr. 1916.
Abstracts the following articles: The sexual de-
terminant in Mormon theology. Alienist and Neurologist.
(St. Louis.) 29 (no. 2): 208-222; May 1908.
Incest in Mormonism. American Journal of Urol-
ogy and Sexology. (New York City.) II (no. Io): 409-
416; Oct. 1915
Proxies in Mormon polygamy. Forum. (New York
City.) 55 (no. 3): 341-351; Mch. 1916.
Der sexuelle Anteil an der Theologie der Mor-
monen. Imago. (Leipzig u. Wien.) 3 (no. 2) : 197-204;
Apr. 1914.
Mormon's heaven. Absurdities dreamed of in its
13
T H E O D O R E S C H R O E D E R O N
theology. Truth Seeker. (New York City.) 43 (no.
29): 449–450; July 15, 1916.
Part of: Sexual determinant in Mormon theology,
1908. See that item.
1917
Heavenly bridegrooms. See : 1915-1918.
Hours with a revivalist. A report from the psycho-
logic viewpoint. With bibliography of author's
essays on the erotogenesis of religion. The Truth
Seeker Co., 62 Vesey St., (New York City) 1917.
19p.
“This essay, somewhat abridged, first appeared in
The Seven Arts, (New York City) Sept. 1917, pp. 646–
658. In its present and more complete form it was pub-
lished in the Truth Seeker, Sept. 15, 1917. 44 (no. 37):
577-579 under the title of “Religion wearing away.’ The
erosive effect of the secular science illustrated.”
Describes a revivalist at work and concludes that he
was void of the religion of experience.
Religion wearing away. See last item.
1915-1918
Heavenly bridegrooms; an unintentional contribution
to the erotogenetic interpretation of religion by Ida
C. Bibliography. With an introduction by * *
New York. 1918. 121 p.
Reprint from: Alienist and Neurologist. (St. Louis.)
36 (no. 4): 434-448; Nov. 1915; 37 (no. 1-2-3): 52-69,
2II-222, 259-267; Feb. May, Aug. 1916; 38 (no. 2-3): 12 I-
146, 288-310. May, Aug. 1917.
here was a break in the publication of this serial
owing to the death of the former editor.
Reviewed by: Tullson, H. Sex in religious origins.
The doctrine of heavenly bridegrooms and allied abstrac-
tions disclosed by research. Truth Seeker (New York
City) 45 (no. 47): 740; Nov. 23, 1918.
Reviewed by: Crowley, Aliester. The Equinox
(Detroit, Mich.) 3 (no. 1) : 280–281 ; 1919.
Reviewed by: Whitty, Michaels. Azoth 3 (no. 5):
300-301; Nov. 1918.
Ida C. justifies the objective verity of her erotic
hallucinations on the authority of a very great number of
mystics, Christian and others. The bibliography is that of
part of the religious material listed herein.
14
T H E P S Y C H O L O G Y O F R E L I G I O N
1918
Spiritual joys. An attempted description by Cadi, In-
troduction by * * Azoth. (New York City.) 2 (no.
3): 140-142; Mch. 1918.
This is a superb description of an orgasmic
ecstacy “when God is taken into partnership in marital
§º. ghis item will be the subject of further discussion
y e e
This author is the same as of: Heavenly bride-
grooms. See: 1915-18.
Living Gods. Azoth, (New York City) 3 (no. 4) : 202-
205; Oct. 1918.
Republished in: Truth Seeker, 45 (no. 43): 682;
Oct. 26, 1918. Gives an account of the crude pantheistic
mysticism of a group of negroes who believe themselves
to have attained godhood. The erotogenetics will be ex-
hibited in a later essay.
1919
Matricide and maryolatry. Medico-Legal Journal.
(New York City.) 36 (no. 1):4-10; Jan.-Feb. 1919.
Discredits the popular theory of the psychology of
suggesting crime, exhibits mechanism of emotional con-
flict, the subjective unity of love and hate, and of exces-
sive lasciviousness and purism.
Revivals, sex, and holy ghost. Journal of Abnormal
Psychology. (Boston, Mass.) 14 (no. 1-2): 34–47;
Apr. July, 1919.
Abstracted in: Journal of Nervous and Mental
Disease (New York City) 52 (no. 6): 545–546; Dec. 1920.
Misquoted in: Psychological Bulletin 17 (no. 3):96;
March 1920.
A careful and detailed description of the behaviour
of converts at a negro revival, interpreted as due to the
compulsion of psychic erotism.
Book review. Religion and sex. Studies in the pa-
thology of religion. Chapman Cohen. (London.
Eng.) T. N. Foulis, 1919, 287p. Journal of Abnormal
Psychology. (Boston, Mass.) 14 (no. 5): 366-367;
Dec. 1919.
Book gives historical account not psychologic. Is
criticised for being moralistic and not deterministic, nor
psychogenetic.
15
T H E O D O R E S C H R O E D E R O N
1920
“Divinity” in semen. Alienist and Neurologist, (St.
Louis, Mo.) 41 (no. 2): 93-101; April 1920.
Gives an account of a living man's, and of ancient
historic, belief in such a doctrine, and suggests a tendency
to felatio as psychogenetic interpretation of the facts.
Why priests don’t marry. The spirituality of Mon-
tanists responsible for the unnatural institution of
celibacy. Truth Seeker (New York City.) 47 (no.
32): 509; Aug. 7, 1920.
Suggests a physical necessity as basis for glorifying
psychic erotism by this heretical sect. Title supplied by
editor not author.
Bundling and spirituality. Freethinker (London,
Eng.) 40 (no. 36); 566-567; Sept. 5, 1920.
Republished as: Strange “spiritual” experience,
Truth Seeker (New York City) 47 (no. 40): 635; Oct. 2,
I920.
Historical account of bundling, tending to show
that essence of “spirituality” is sex ecstacy.
Strange “spiritual” experience. See last title.
Swisher, Walter Samuel. Religion and the new psy-
chology. Marshal Jones & Co. Boston XV 261.
Psyche & Eros (New York City) 1 (no. 3): 188-189;
Nov.-Dec. 1920.
“One gets the impression that this book was per-
haps produced by some young liberal-minded theologian,
in an attempt to reconcile religion with psychoanalytic
theory, and without possessing an adequate understanding
of either.”
1920-1921
Christian Science and sex. New York Medical Jour-
nal (New York City). 112 (no. 22, whole no 2191):
851-852; Nov. 27, 1920.
Republished in: Truthseeker (New York City) 48
(no. I): Io; Jan. I, 1921.
Also in: The Crucible (Seattle, Wash.) 5 (no. 181):
[3] March 13, 1921.
Also in : Freethinker (London) 41 (no. 9): 139-140;
Feb. 27, 1921.
e use of psychoanalytic theory an attempt is
made to explain the predisposition of Mrs. Eddy for cer-
tain cardinal doctrines of her faith. The explanation is
morbid eroticism.
16
T H E P S Y C H O L O G Y O F R E L I G I O N
1921
Secularized mystics. Open Court (Chicago, Ill.) 35
(no. 3, whole no. 778): 163–171; March, 1921.
Mysticism is a symptom of immature desires and
mental processes. The mechanism is the same even when
accompanied by anti-religious professions, and ex-
pressed in secular activities. Such activities are de-
scribed.
Shaker Celibacy and salacity—psychologically inter-
preted. New York Medical Journal. (New York
City). 113:800–5; June 1, 1921.
Republished under title of: Shaker celibacy and re-
ligion. Freethinker (London, Eng.) 41 (no. 37):582-583;
Sept. II; (no 38):597-598; Sept. 18; (no. 39):619–620;
Sept. 25; (no. 40): 634–635. Oct. 2, 1921.
Reviewed in : Truthseeker, Aug. 6, 1921.
Explanation is by use of psychoanalytic theory of
mental mechanisms.
Psychology of one pantheist. Psychoanalytic Review.
(Lancaster, Pa.) 8 (no. 3): 314–328; July 1921.
Describes mystical experiences, theories of divine
love, and social behavior of this mystic: See also: Anar-
chism and lord's farm: Open Court, Oct. 1919; Unique
blasphemy case Truth Seeker, Mch. I3, 1920; Psycho-
genetics of one criminal: Journal of the American Insti-
tute of Criminal Law and Criminology, IQ23 (?)
Religion not a true sublimation. Open Court (Chi-
cago, Ill.) 36 (no. 8): 495-506; August 1921.
Briefly reviewed in : Truthseeker, Sept. 24, 1921.
Criticizes an article by Prof. Wesley Raymond Wells
on: The theory of recapitulation and religious and moral
discipline of children; American Journal of Psychology.
(Worcester, Mass.) 29: 371-382; Oct. 1918. T. S.' article
closes with a statement of the psychologic essentials of
true sublimation. See also: Biological foundations of be-
lief, by Wesley Raymond Wells.
Wells' adolescent conflict precluded him from cor-
rect application of the theory of recapitulation, and from
seeing “sublimation” as a problem of psychic evolution.
This latter is briefly and dogmatically outlined.
Proxies in Morman polygamy. See same title, 1916.
1922
Some difficulties and problems of the psychologists of
17
T H E O D O R E S C H R O E D E R O N
religion. Psyche and Eros (New York City) 3
(no. 3) : 159-168 : May-June, 1922. -
The chief difficulty is the psychologic imperative of
religious psychologists. That and the mystic's self-inter-
pretation, both need to be judged by an evolutionary stand-
ard of desires and of mental processes. Psychologists
with even a mild erotophobia are incompetent for the
psychogenetic study of religious experiences.
Republished as: Religious Psychologist; below.
Will the mind of man outgrow religion? National
Pictorial Magazine. (New York City) 2 (no. 4) : 23-
24; June 1922.
Only healthy minded persons can outgrow the need
for religion. Short contribution to symposium. Will be
republished with review of the other contributions.
Religious Psychologists. Truth Seeker (New York
City) 49 (no. 31) : 490–491; (no. 32) : 506-507; Aug. 5
and 12, 1922. Reprint 20p., under fuller title above.
Also in : Freethinker (London) 42 (nos. 36–38) : 570-
572; 581-582; 596-597; Sept. 3, 10, 17, 1922.
Same as: Some difficulties and problems; above.
Institute of religious psychology proposed. Truth
Seeker (New York City) 49 (no. 38) : 603; Sept. 23,
1922.
Briefly suggests the needs and the tasks of such
an organization, working with complete detachment from
interest in religion's welfare. Reprint enlarged to six
pageS.
Scientific approach to religious psychology. Truth
Seeker (New York City) 49 (nos. 44–45) : 682-683;
698-699; Oct. 28–Nov. 4, 1922.
From the psycho-genetic viewpoint the truth of re-
ligious dogmas are unimportant. We need to study the
religious temperament, even though exhibited by devout
atheists. The mystic’s mental mechanisms must be
studied as to the nature, origin, development, and inter-
pretation of the mystic experience and of the conditions
for outgrowing it; and all classified according to their
maturity in an evolutionary scale of intellectual methods.
Reprints 20 pages.
Prenatal psychisms and mystical pantheism. Interna-
tional Journal of Psycho-analysis (London) 3 (part
4) : 445-466; 1922.
Lengthy abstract in : Psycho-analytic Review, (Wash-
ington, D.C.) Io (no. 3): 337-346 July 1923.
eviewed in: Truth Seeker, June 2, 1923.
The mystic's experience of “cosmic consciousness”
18
T H E P S Y C H O L O G Y O F R E L I G I O N
of “universal love” or of “God”, is an erotic ecstacy,
which for the moment precludes all consciousness of ob-
jectives, or of personal limitation. This psychologic in-
hibition imposes the same unawareness of relations to
objectives as that which is, by the physical conditions,
imposed upon the prenatal psyche. Describes the mental
mechanism by which such inhibitions produce the illusion
of experiencing God.
Commended in : Rank, Otto; Trauma der Geburt, 50.
1923
Phallic worship to a secularized sex. Journal of Sex-
ology and Psychanalysis (New York City) 1 (no
1) : 73-87; Jan. 1923.
The primitive man, by projecting his phallic wor-
shipping propensity, sexualized much of the universe. Hu-
man progress has been a process of de-sexualizing, de-
sentimentalizing, and secularizing our attitude toward
nature and its ways.
Included in : Stone (Lee Alexander), Story of
phallic worship, Covici, Chicago. I927; vol. 2:631-52.
Slightly revised in next item.
Secularizing of sex. Truth Seeker (New York City)
50 (nos. 6-7-8) :90, 106, 122–123; Feb. 10, 17, 24,
1923.
See description under last item.
Sermon on “love to God”, showing when psycho-
analyzed that the love is genuine but its object
phantasmal. Truth Seeker (New York City) 50
(no. 16) : 250–1; April 21, 1923.
A sermon of Dr. John Kelman, of Fifth Avenue
(N.Y.) Presbyterian Church, is edited by interpolating its
probable psychologic implications of sexual sources.
1924
Bishop Brown's sanity. Truth Seeker (New York
City) 51 (no. 20) : 308-9; May 17, 1924.
Gives some psychologic explanation of B'p. Brown's
inner conflict, and its improvement by his “heresy.”
Bishop Brown found guilty of teaching heresy. The
Churchman (New York City.) 129 (no. 24) : 22–3;
June 14, 1924.
e Includes brief statement by T.S. of the psychologic
issues in the trial. . Also Bishop Brown's statement to the
newspapers, after the verdict. Former statement included
in : Psychologic aspect of Bishop Brown's defense.
19
T H E O D O R E S C H R O E D E R O N
Psychologic aspects of Bishop Brown's defense. Truth
Seeker. (New York City.) 51 (no. 27) : 426; July 5,
1924.
Republished in: Concerning the heresy trial (a
pamphlet). Same thoughts in: Religious history in the
making, I925.
1925
Contribution to the psychology of theism. The French
prophets and John Lacey. Psychoanalytic Review.
(Washington, D.C.) 12 (no. 1) : 16-29; Jan. 1925.
Quite complete erotic obsessions tend to be inter-
preted in terms of an impersonal pantheistic God. A
lesser erotic obsession must phantasy a personal love ob-
ject, and so a psychologic ecstacy is more often ra-
tionalized as theism.
Republished as: Mysticism and venery. Trans. as:
Die Französischen Propheten.
Heresy of Bishop Brown. His defense and his own
views of the issues involved in his trial. Truth
Seeker (New York City) 52 (no. 5): 74; Jan. 31,
1925.
Same as next item.
Contains brief suggestions of psychologic issues in
the case.
Bishop Brown's position. Churchman (New York
City) 131 (no. 6) : 24; Jan. 31, 1925.
Same as last item. •
Bishop Brown: his trial. Prosecution and defense ac-
counted for in terms of psychoanalysis [?] and ero-
togenesis. Truth Seeker. (New York City.) 52 (no.
7) : 106; Feb. 14, 1925.
Heresy trials are a conflict of temperament, and
split personalities, with a sexual background.
Mysticism and venery. Truth Seeker. (New York
º 52 (no. 16-17) :249-50; 266-7; Apr. 18, 25,
Slightly abridged from : Contribution to the
psychology of theism. See above.
Religious history in the making. Aspects of Bishop
Brown's heresy case, as recently presented to New
York observers. Truth Seeker (New York City)
52 (no. 19): 294–5, May 9, 1925.
This account includes address of Theo. Schroeder
on some of the psychologic aspects of Bishop Brown's
2O
T EI E P S Y C H O E, O G Y O F R E L I G I O N
defense, which address was made at St. Mark's Church-
in-the-Bouwerie, Sunday, April 19, 1925. The varieties
# ºal content symbolized by creeds, makes heresy trials
al)Stif
A bishop spills the beans. Unity. (Chicago, Ill.) 95
(no. 18) : 291-3; June 29, 1925.
Gives surface explanation of the psychologic dif-
fl. of the liberal P.E. clergy over Bishop Brown's
“heresies.”
Riddles in Bishop Brown's heresy case. Open Court.
(Chicago, Ill.) 39 (no. 832) : 526-38; Sept. 1925.
Answers the question: Why does not Bishop Brown
resign from the House of Bishops? Includes some por-
trayal of Bishop Brown's subjective conflict.
Must all churches become creedless? Unity. (Chicago,
Ill.) 96 (no. 1) : 7-9; Sept. 7, 1925.
Probably, because of the impossibility of making
Orthodoxy depend upon a uniform mental content for
the creedal statements.
Secularism of a psychologist. A modernized, and mor-
ally startling statement of rationalists’ aims and de-
mands. Truth Seeker. (New York City.) 52 (no.
37) : 583; Sept. 12, 1925.
Secular aims of a psychologic determinist, includ-
ing the hope that humanity will outgrow all moral values,
as distinguished from the mere exchange of new moral
dogmas for old ones.
Is Bishop Brown religious? Truth Seeker. (New
York City.) 52 (no. 39) : 613-4; Sept. 26, 1925.
Bishop Brown among conflicting impulses has one
which places him in the borderland of religiosity, but
falls short of mysticism, which is the only thorough re-
ligiosity. Perhaps he should be called a “Humanist.”
Religious “love in action”. By the Rev. S.C.H. . . ,
Order of the Holy Cross. Introduction and inter-
polations by Theodore Schroeder. Psychoanalytic
Review. (Washington, D.C.) 12 (no. 4) : 414-9; Oct.
1925.
From the introduction: “In the following pages
I have taken a Christian mystic's description of religious
love, and have interpolated descriptive words from the
theory of sexual psychology” to explain religious love.
The essay thus explained is republished from the Holy
Cross Magazine.
21
T EI E OD OR E S C H R O E DE R ON
Die französischen “propheten“ und John Lacey. Ein
beittrag zur psychologie des theismus. Sonntags-
blatt der New Yorker Volkszeitung. (New York
City) 48 (Section 2): 14–15; Dec. 13, 1925.
Translation of: Contribution to the psychology of
theism. See Jan. 1925.
1926
“Christliche wissenschaft" und sexualität. Sonntags-
blatt der New Yorker Volkszeitung. (New York
City.) 49 (Section 2): 3; Jan. 3, 1926.
Translation of : Christian Science and Sex. I920-I.
Gespräch mit einem “revival” prediger. Sonntagsblatt
der New Yorker Volkszeitung. 49 (no. 15): 5; Apr.
11, 1926.
Trans. of: Hours with a revivalist, 1917.
Abolish the “golden rule". Unity. (Chicago, Ill.) 99
(no. 26) : 411-2, Aug. 23, 1926.
Enlarged revision from essay of same title in:
Truth Seeker. (New York City.) 39: 679; Oct. 26, 1912.
Objection is based partly on its use in justifying
Mormon blood-atonement, and similar doctrines in other
religions. Also on ground of mental hygiene. Sadism
is its explanation.
“Truth“, religion and science. Truth Seeker. (New
York City.) 53 (no. 47): 747; Nov. 20, 1926.
Shows, when viewed psychologically, the absurdity
of an effort to harmonize religion and science, made by:
Religio-Scientific Institute.
Zur kritik der “golden rule". Eine blütenlese aus
anglo-amerikanischen zeitschriften. Sonntagsblatt
der New Yorker Volkszeitung. (New York City.)
49 (no. 47). Sec. 1:7; Nov. 21, 1926.
Translation: Abolish the golden rule. See above.
1927
Die gekreuzigte heilige von Wildisbuch. Pioneer il-
lustrierter Volkskalender. (New York City.) 46
Jahrgang : 82-4; 1927.
Trans. Wildisbuch crucified saint, 1914.
Manufacturing, “the experience of God". Psycho-
analytic Review. (Washington, D.C. and Albany,
N.Y.) 14 (no. 1): 71-84; Jan. 1927.
Exhibits the intellectual processes of translating sub-
jective experiences into supernatural manifestations and
theologic formation.
22
T H E P S Y C H O L O G Y O F R E L I G I O N
The religion of humanism. Truth Seeker. (New York
City.) 54 (no. 10) : 149-150; Mch. 6, 1927.
The “humanism” of Rev. L. M. Birkhead is criti-
cized for its subjectivism, as presenting the same prob-
lem of mental hygiene as does all other religiosity. This
i. contrasted with a scientific attitude toward social prob-
€111S.
Maturing of intellectual methods. Truth Seeker. (New
York City.) 54 (no. 13) : 197-8; Mch. 26, 1927: II.
(no. 14) : 218; Apr. 2, 1927. III. (no. 15) :234; Apr.
9, 1927.
Fragment of psychologic autobiography as to re-
ligion.
Abridged to half length in translation under title:
Meine erziehung zum agnostiker. New Yorker Volks-
zeitung. 50 (no. 75) : 3; Mch. 29, 1927.
“Religious humanism.” Temperature of Dr. Reese's
fiery alter reduced by bath of evolutionary psychol-
ogy. Truth Seeker (New York City) 54 (no. 32):
502-3; Aug. 6, 1927.
A criticism of : Humanism, by Curtis W. Reese,
Open Court Pub. Co. Inferiority feeling as creator of
religious experiences, is claimed as explanation.