A UNIQUE HEATHEN
TO WHICH IS NOW AD DED
THEODORE SCHROEDER ON
THE EROTOGENESIS
OF RELIGION
A BIBLIOGRAPHY
NANCY E. SANKEY-JONES
COS COB, CONN.
U. S. A.
REPUBLISHING IN COMBINATION TWO ESSAYS FROM
THE FREE THINKER THE TRUTH SEEKER
LONDON, ENG. NEW YORK, N.Y.
APRIL 17, 1921 JAN. 7, 1922
COS COB, CONN., U. S. A.

A UNIQUE HEATHEN
TO WHICH IS NOW AD DED
THEODORE SCHROEDER ON
THE EROTOGENESIS
OF RELIGION
A BIBLIOGRAPHY
NANCY E. SANKEY-JONES
COS COB, CONN.
U. S. A.
REPUBLISHING IN COMBINATION TWO ESSAYS FROM
THE FREE THINKER THE TRUTH SEEKER
LONDON, ENG. NEW YORK, N.Y.
APRIL 17, 1921 JAN. 7, 1922
COS COB, CONN., U. S. A.
Jan. 1922
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.
Bibliography pp. 10-18, lists 65 titles, some of which
duplicate material as by revision, republication or transla-
tion.
Sankey-Jones, Nancy Eleanor, 1862–
Theodore Schroeder on free speech, a bibliography
by Nancy E. Sankey-Jones. (New York.) Free
speech league. 1919. 24p.
Lists 149 titles, some of which duplicate material by
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. Ig22. I8p.
Lists 92 titles, some of which duplicate material
because of revisions, republications or translations.
1922
Sankey-Jones, Nancy Eleanor, 1862–
A unique heathen, to which is now added: Theo-
dore Schroeder on the erotogenesis of religion. a bib-
liography “** republishing in combination two es-
says from : The Freethinker, London, Eng. Apr. 17,
1921; The Truth-seeker, New York, N. Y. Jan. 7,
1922. Cos Cob, Conn. January 1922. 13+14pp.
Lists 50 titles, mostly selected from the last list.
130 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.
ARE YOU THIS PERSON?
SOMEWHERE, SOMEHOW, NOW, there must
be some persons who would like to promote such a
critical (psychogenetic) study of religion as is herein
reported. As in the past, I can give my time without
compensation except the joy of doing socially useful
work. What is needed to enlarge my usefulness, is
the equipment of a modest but suitable office in New
York City. There it would be easy to gather an abun-
dance of religious mystics. From among them could
be chosen those having the more novel or the more
instructive “mystical experience,” for thorough psy-
choanalytic investigation. Unfortunately I cannot af-
ford the expense of such an office. Can you, will you,
finance it in part or in whole? Perhaps the cooperation
of several persons can bring this about. If interested,
address
THEODORE SCHROEDER,
Cos Cob, Conn.
January, 1922. U. S. A.
THEODORE SCHROEDER

A UNIQUE HEATHEN
By Nancy E. Sankey-Jones
In the person of Theodore Schroeder, America has a
most unique “heathen,” as he calls himself. Mr. Schroe-
der is an Agnostic who really thinks he knows; an Atheist
who does not deny the existence of God. He is anti-Christ
without ever having specifically denied the truth of any
Christian doctrine. He is an emissary of Satan without
being on speaking terms with his infernal majesty. In
short, Mr. Schroeder is the embodiment of a new method
for discrediting the Christian's christianity, and all other
mystical religions. It is of such a man that I wish to
give some account.
Soon after Mr. Schroeder entered the University of
Wisconsin he was enrolled as a student of mechanical
engineering. After much difficulty he graduated from the
department of civil engineering. For a few years he
worked in that profession with at least as much success,
as comes to the average young engineer. During his col-
lege career he came under the influence of Robert G.
Ingersoll. Then he studied law. After graduation he
practiced this profession for ten years among the Mor-
mons of Utah. His earliest literary work was inspired
by that experience. First he used the heretical mormon-
ism as a tool with which to discredit the more orthodox
christianity. Next he proceeded to make vigorous verbal
assaults upon mormonism from the standpoint of a free-
thinker. Figuratively speaking: “he ate a fricasseed Mor-
mon for his daily breakfast.” Almost everything else
written against mormonism was from the standpoint of
orthodox christianity. Many of Mr. Schroeder's essays
against mormonism incidentally shed a disturbing side-
light upon more orthodox christianity, and that made it
unique. In his study of mormonism. Mr. Schroeder
thought he found a “sexual determinant for all the
peculiarities of the Mormons' theology.” Since then he
has extended that “erotogenetic interpretation” over into
5
A UNIQUE HEATHEN
the larger field of Christian mysticism in particular, also
mysticism in general.
Before proceeding far with this propaganda, he set
himself the task of discovering his legal rights and ob-
stacles. Some one had told him that he was in danger
of arrest as a “blasphemer” and an “obscenist” if he pub-
lished such erotic interpretations of mystical religion. In
Utah one unsuccessful attempt was made to have him in-
dicted for some anti-Mormon pamphlet. Thereupon grew
a free speech campaign such as no other man has ever
produced either in the quantity of the output or in the
extent of the research involved. Through such effort
Mr. Schroeder became a “superspecialist on liberty” and
the controlling spirit in the Free Speech League, which
was incorporated by his friends. A published bibliography
of “Theodore Schroeder on Free Speech,” covers all pos-
sible subjects, from so called “obscenity” to revolution
and “blasphemy.” Where others have achieved eternal
fame by defending a little more intellectual liberty than
was current in their day, Theodore Schroeder has made
himself a suspicious character by boldly defending more
of intellectual freedom than most “libertarians” consider
“safe and sane.” He seeks to hasten the time when : “no
one will be prevented from receiving, even the most
odious opinion, about the most obnoxious subject, ex-
pressed in the most offensive manner, by the most des-
pised person.”
Parallel with this free speech labor, but with minor
emphasis, he was doing much studying in preparation for
his future work in the field of the psychology of religion.
First he made himself fairly expert in the old school of
sexual psychology of Krafft von Ebbing, of Schrenck
Notzing and of Havelock Ellis. Somewhat tardily Mr.
Schroeder became a convert to Freudian psychoanalysis,
as a better means of understanding the human mind.
With characteristic enthusiasm he made himself some-
thing of an expert in that latest field of psychologic in-
vestigation. He began by submitting himself for seven
months to a personal psycho-analysis by Dr. William A.
White, Superintendent of the U. S. Government Hos-
pital for the Insane, Washington, D. C. Along with this
work he was making some independent investigation of
the religiously insane inmates, and of some freak relig-
6
*
A UNIQUE HEATHEN
ionists outside of the asylum. Although he is without a
medical degree, by his defenses of psychoanalytic theory
and practise his essays now frequently appear in those
professional journals which discuss sexual phychology and
psychoanalytic therapy. However, he is not interested
in psychoanalysis as a means of treating hysteria or in-
Sanity. With him it is merely a new approach, or a new
tool for the understanding and revaluation of our relig-
ious, legal, moral and political beliefs and institutions, and
even our philosophic creeds. In this approach to the
Social sciences, he again comes near to having a
monopoly. His special point of emphasis, however, is
on the use of psychoanalytic theory and technique for the
investigation of religion, especially mystical christianity
and other mystical experiences.
Having now introduced Mr. Schroeder I will proceed
to summarize briefly his work as a psychologist of re-
ligion. So far as possible, I will do this in his own lan-
guage. In this field, as with most other fields of en-
deavor in which he has worked, he stands quite alone.
Practically all specialists in the scientific study of religion
are essentially religious psychologists. These generally
use their psychologic intelligence to uphold religious
dogma and to increase the efficiency of the clergy. Mr.
Schroeder is a lonely example of the psychologist of re-
ligion the tendency of all of whose work is to discredit
everything that savors of mysticism and for him the re-
ligion of mystical experience is the only thing that can
properly be called religious. But Mr. Schroeder is a
genetic psychologist, which means that he is dealing only
with the problem of the how and why of people's beliefs
and conduct. He cares little or nothing about what it
is that people believe, nor does he seem to be much con-
cerned, even about the truth of their beliefs. However,
with unfailing regularity his explanation of why people
adopt this or that creed or ceremonial, in order to give
it religious importance or a great moral value, always
tends to make it somewhat embarrassing to admit that
one is religious, or even an enthusiastic moralist. From
the religionist’s standpoint this is so because Mr. Schroe-
der always reduces mystical religion to a personal sexual
origin. It has been said with some color of truth that
Ingersoll only made agnosticism respectable, while
7
A UNIQUE HEATHEN
Schroeder makes the very psychologic essence of religion
to be disgraceful. Of course he would not say this. From
his viewpoint the essence of religious experience always
has in it a factor of sex ecstacy, and Mr. Schroeder him-
self does not see anything shameful in sex. For him
all sexual manifestations are to be accepted and under-
stood in the same spirit that we deal with lungs or eyes.
Early in his researches, Mr. Schroeder saw the neces-
sity of discovering and defining what it was that he would
investigate. “Almost everything may be and has been
labelled religion.” Therefore, he concluded that one must
get behind the labels, creeds and ceremonies to discover
and to discuss the differential essence of religion. One
must distinguish, not between a “true” and “false religion”
but between that which is and that which is not religious
at all, even though it be called religious. “We must dis-
tinguish between religion, and a more or less crude
scientific belief about a religious subject matter.” So
he reasoned. Then by a long process of progressive
elimination he reached the conclusion that “the differ-
ential essence of religion is a more or less ecstatic ex-
perience, which is interpreted as certifying to its own
transcendental or superhuman origin and to the inerrancy,
of some associated social or religious doctrine, ceremonial,
or metaphysics.”
This then was the thing to be investigated. The end
was to be an understanding of this subjective “trans-
cendental” experience, not in terms of something super-
human or super-physical, but in terms of something else,
already somewhat better understood. Here mormonism
had already furnished him the first clue, as indeed it fur-
nished him also the first stimulus for the whole of this
line of research. If the “psychogenetics” of mormonism
could be legitimately generalized, then the essence of the
religious impulse is the sex impulse, with some of its
needs, its ecstacies, its phantasies or all of these, misin-
terpreted in terms of the super-human. Yet very often
these experiences were not understood to be sexual be-
cause the physical factors were “emotionally inhibited”
from consciousness and disguised in “psychologic sym-
bols” as the Freudian psychologists call it. At first Mr.
Schroeder imagined that he had made a new discovery.
Accordingly he set out boldly to justify this vanity. But
8
A UNIQUE HEATHEN
here he was doomed to be disappointed, for he soon found
that many observers had ventured similar opinions.
However, these earlier advocates of sexuality in religion
seldom, if ever, ventured a broad general statement on
the subject. Phallic worship demonstrated the influence
of sex in the religion of primitive peoples. The alienist
had frequently discovered a sexual factor in the re-
ligion of the insane. But these observers commonly as-
sumed that this sexual factor belonged only to the re-
ligion of the most primitive people or to some few who
were clearly insane. Relying upon his observations of
Mormons, Theodore Schroeder ventured the hypothesis
that the sexual factor was an equally important deter-
minant in the religious experiences of the relatively nor-
mal persons. Thus from the observations of others, com-
bined with his own, he reached the hypothesis that all
mystical experience, such as is the “differential essence”
of real religion, is merely a psychologic state controlled
by sexual causes, but wrongly ascribed to some extra-
neous and occult, super-natural or divine cause.
As a lawyer, and when writing against mormonism,
Mr. Schroeder had accustomed himself to justifying his
conclusions from the evidence of his opponents. So he
Soon began to study the books of religious authors.
Somewhat to his surprise, even there he found many
frank admissions that the operation of the reproductive
machinery was, even by the devout, often mistaken for
the operations of the “Holy Spirit.” This material fur-
nished another essay in support of his hypothesis.
Having thus established his working hypothesis on a
formidable foundation, he prepared himself by further
study, to verify, modify, discredit or correct and amplify
that hypothesis. Everywhere that he searched, he seemed
to find some confirmation. Later he went to the study
of psychoanalytic technique and theory. Now it became
apparent to him that mere book studies, of religious mys-
tics and religiously abnormal persons, were inadequate.
It appeared necessary for him to discover living subjects
who would submit to cross-examination, and observation
at close range. So he went into the highways of the
country and byways of the great cities hunting unique
religious persons who would submit to being studied.
Little by little he perfected his mental picture of how the
9
A UNIQUE HEATHEN
human energy behaves in the process of creating its
testimony for God, for the transcendental, or for the
experience of universal love or the infinite, or whatever
name it may be called. Only a part of this material has
yet been published. With the enlightenment thus at-
tained, Mr. Schroeder may be expected to return to the
psychoanalytic interpretation of some printed records of
the most orthodox religious experiences.
Of course, it is always easiest and usually most in-
structive, to study those persons who are relatively ab-
normal and very heretical. As a rule these are most
willing to talk, and they have left records of their acts,
their phantasies and their thoughts. So it happens that
Mr. Schroeder's essays thus far are mostly studies of
cases that may fairly be classified as abnormal. Very
naturally this brought the retort that he was dealing only
with the religion of the abnormal and that therefore his
work was of no consequence as to the religious expe-
riences of the more normal and relatively healthy Chris-
tian. This objection to his work perhaps carries little
weight with medical psychologists, but its influence does
need to be overcome as to the laity. A large group of
psychologists are of the opinion that the best place to
study psychology is among the so-called abnormal indi-
viduals, because there we can observe normal mental
mechanism in exaggerated form, and therefore in bolder
relief. In the direction of meeting the objection of the
laity, some considerable effort has been made by Mr.
Schroeder, but so far without much success. Yet his
striving may be of interest, and will be illustrated by the
following experience.
An able book in explanation and justification of Chris-
tian mysticism came to his hands. Its author was a
psychologist of considerable attainment and an orthodox
clergyman who evidently had enjoyed the mystic thrill.
Also he had lectured to theological students at two of the
leading religious universities in America. A correspond-
ence was followed by an interview between Mr. Schroeder
and this distinguished clergyman. In the course of this
correspondence, the clergyman wrote: “I have diligently
read your various pamphlets and especially the one called
“Heavenly Bridegrooms.’ I think it only just to you and
to our further conversations to say that I am afraid we
10
A UNIQUE HEATHEN
do not meet in our definition of religion. While my idea
of it contains some of the elements of eroticism, I have
no interest in the vagaries of the insane, and at any rate,
my studies and interests are so much more in the line
of Christianity, which I consider to be less a religion
than the completion and fulfillment of all the ethnic re-
ligions, the answer to the problems which the human mind
has tried to solve in so many various ways, that I have
little time or inclination to take up the study of the ab-
normal. I speak frankly because I believe we ought to
understand each other, and I hope, if you have had time
to read my book, that you will see there more fully ex-
plained why I do not go into all the byways of mysticism
and the psychological phases of religion.”
To this Mr. Schroeder answered as follows: “I have
your letter of Oct. 31, 1918, and because I need your
help and cooperation I am asking you to reconsider your
seeming conclusion that we have too little in common.
In the pursuit of my scientific study I must consider that
which you have in its best form. I must see religion so
far as I can, as that energy is at work in such intelligent
mystics as yourself.
“Furthermore, all quest for the ultimate of religion,
whether approached through the mystical method or the
scientific method must, it seems to me, lead to the dis-
covery of the same facts. This preconception of mine
was confirmed by reading your book and its many quo-
tations. I thought that the conclusion expressed in my
“Differential Essence of Religion’ (beginning at the bot-
tom of p. 26) was only expressing in a different termin-
ology the thought entertained by you. Please re-read that
half page. Please forget our differences of method and
of word-symbol in an effort to achieve a duplicate of the
concept that I am endeavoring to express. Then please
tell me wherein I differ from you in my general con-
cept of the differential essence of religion. Of course,
your concept will be much richer and fuller of detail.
But at some level of vagueness is not my description ac-
curate?
“I can sympathize with your disinclination to study the
abnormal. I had no choice. You are the first Christian
mystic that I have come in contact with who had your
quality of intelligence. I was quite willing to study the
11
A UNIQUE HEATHEN
abnormal also for another reason. Many psychologists
believe the abnormal to be the best way to study the
normal, because here one can see in exaggerated form the
operation of mental processes which, when not exag-
gerated, easily escape attention.”
“Now then, my kind Sir: Won't you give me a chance
for an intimate study of the psychology of a sane Chris-
tion mystic at the highest level of intelligence? Will you
help me to study the psychogenetics and mental mech-
anisms in yourself so that I am not compelled to resort
exclusively to those in the borderland of insanity? Tell
me that you will, and then please begin by silhouetting
against the background of the insane, your own concep-
tion of the erotic factor in normal mystical experience.
“I have the courage to ask this of you, because I now
know your own deep interest in the subject, and the ex-
ceptionally high degree of intelligent cooperation that
you are able to give. Somehow I feel that you share with
me the interest to have this mysticism of yours understood
to the fullest, even by and through such as myself who
perhaps have a minimum of the mystical temperament.
Of course, in anything that I may write as the result of
our cooperation, I would conceal your identity so far as
you desire it. Incidentally, if so inclined, you could also
be making a study of the psychology of such a tough
minded heathen as I am, and publish something thereon.
So far as I am informed no one has ever attempted any
discription of the psychology of an Infidel written from
the viewpoint of a psychologist who is a highly self-
conscious mystic. May be this task would help you and
others to see clearer your problem in dealing with such
as myself in your parish work. Will not this balance
the account?”
A similar proposition was made to another mystic, with
an international literary reputation, and in these words:
“I hope that you will give me as much freedom as
others are giving me to write whatever I honestly be-
lieve, so long as I conceal the identity of the subject
(your identity in this case). I am perfectly willing to
be so analyzed even without any such concealment.”
These requests were both denied. It is in this spirit that
Mr. Schroeder meets the criticism of his most competent
critics. His willingness to submit himself for psycho-
12
A UNIQUE HEATHEN
analysis is not based upon any conviction on his part
that he is free from the erotic factors which embarrass
others. It is rather because he believes himself to have
quite outgrown the feeling of any fear or shame over
whatever is inevitable, and in this way he “calls the
bluff” of his most competent critics.
It is in similar manner that he reaches the conclusion
that what you believe is of no consequence, except as it
is material, by the study of which we may learn the qual-
ity of the impulse which determined that belief. For him
the truth of various conceptions of the Trinity, for in-
stance, are as nothing. But, from a detailed account of
one's conception of the Trinity, Mr. Schroeder believes
that he can inform you what kind of sexual impulse
(whether normal or what species of perversion) it was
that subconsciously determined the concrete details and
qualities which go to make up any particular conception
of the Trinity. Such topics are often the subject of his
personal discussion with scientists. Doubtless some of
this material will soon appear in some of his essays.
Again, many tell him they need religion. He asks:
Why do others need religion when I do not? For him the
answer is found in a feeling of inferiority, which impels
others to search for something as a “compensation” or a
“neutralizer.” If the particular person is unable to get a
compensatory feeling of importance through his relations
with his actual environment, then it is believed that the
victim tends to seek satisfaction by means of something
phantasmal and through that impulse the victim achieves
“an emotional identification” with something superhu-
man. So the inferior achieves a compensatory feeling of
importance which balances the account. In this way
many inferior ones come to feel themselves as much more
worthy or much more important, than their neighbor.
The former victim of great depression has literally lifted
himself, out of the slough of despondency, by his boot
straps, and now appears happy in consequence of his de-
lusions of grandeur. This is the comfort of religion.
But Mr. Schroeder's next question is why does this
other person feel himself so inferior and so unable to
overcome that feeling, through activities in the material
world of his surroundings? Again, the answer comes:
“sex.” Sometimes an organic inferiority exists, but even
13
A UNIQUE HEATHEN
this does not necessarily, nor in all the afflicted ones, re-
quire religion as a neutralizer. Why is religion a seem-
ing necessity in so many specific cases? Again, his an-
swer is: “sex.” It is of course impracticable to justify
this conclusion in a short review. That task requires a
long essay summarizing all his work, if not an added
volume on Freudian psychoanalysis as applied to the re-
ligion of mystics and to hysterics. Theodore Schroeder
tried to summarize this for me in a paragraph, and here
it is.
“Sexual fear and shame based upon irregularities of
conduct or upon condemned desire, and the accompany-
ing and resultant moral self-reproaches, create the need
for a supermoral compensation. This feeling of inferi-
ority is the essence of the religionist's humility. Over the
emotional conflict resulting from sex there ultimately
comes a morbid concentration upon sexual matters. This
is sometimes manifested by a morbid inhibition against
even a consciousness of normal eroticism. As the re-
sultant shame and feeling of inferiority increase, the need
for denying sex, for masks and compensatory feelings of
exaltation, also increases. With the growing erotic mor-
bidity also comes an increased capacity for psycho-sexual
ecstacies, and their accompanying phantasies. As grows
the need for a supermoral neutralizer of the morbid fear
and shame, the ecstacy and phantasy are more enthusi-
astically ascribed to something superhuman. By thus
identifying themselves with the superphysical, or trans-
cendental, or whatever they may call this ‘higher' stuff,
these afflicted ones exalt themselves above their more
healthy minded and sexually more normal-living neigh-
bors. The intensity of their zeal and fanaticism is the
exact measure of the moral shame and fear which it
conceals, and out of which the religious phantasm was
created. So comes the need for religion, out of our
emotional conflict over sex. While their sexual lives
furnish the occasion for self reproach, fear and shame,
(humility) it also creates a phantasmal neutralizer for
the self reproach, the fear and the shame. Thus it also
supplies a mask and an emotional neutralizer for these
depressions, by creating that mystical (psycho-erotic) ex-
perience, and by compelling its intellectualization in terms
of religion or metaphysics.”
14
A UNIQUE HEATHEN
So Theodore Schroeder supplies the medical and psy-
chologic Journals with evidence that this “psychologic
erotism” is the true essence of all that properly belongs
to the very essence of religion. With such an explanation
for the acceptability and valuation of the religion of per-
sonal experience, “What need is there,” he asks, “for
denying or disproving its metaphysical and theological
dogmas?” Will Mr. Schroeder’s “erotogenetic interpre-
tation of religion” be more illuminating and effective
toward helping people outgrow the emotional need for
religion, than the direct attack upon its dogmas? Not
until it is popularized. But will it even then? We can-
not know until his work is completed and the historian
of the future makes up the record.
15
SUPERSPECIALIST ON LIBERTY
BY WALTER HURT
This is a day of specialties and specialism, and
Theodore Schroeder is a specialist. It may be said,
even, that he is a superspecialist. Also, he is an
exclusive specialist. His specialty is human liberty.
He is a liberty specialist, a liberty expert, a liberty
enthusiast. There be many other liberty enthusiasts,
and not a few liberty experts; but, so far as I know,
Mr. Schroeder is the only liberty specialist.
Applied liberty being something outside the
sphere of our social experience, Mr. Schroeder's
consideration of the subject necessarily is academic
in character. Although he possesses no more liber-
ty than do the rest of us, he knows much more
about it than does any other of us. His lack of
knowledge of its practice does not lessen his knowl-
edge of its theory. He is a philosophic libertarian,
a scientific libertarian, a technical libertarian. He
is the last word on the subject of social liberty.
Mr. Schroeder has written more along these
lines than any other person that ever lived; and
the aggregate volume of his published writings in
defense of unabridged freedom of speech exceeds
that of the combined similar output of all other
writers in the English language. His industry in
this direction is nearly incredible. He is an ac-
cepted authority on the law of this subject, being
himself of the legal profession and profoundly
versed in its various intricacies. Among his more
important works are “Free Speech for Radicals,”
“Obscene Literature and Constitutional Law,”
“Free Press Anthology,” and “Constitutional Free
Speech Defined and Defended.” [Also: Free-
jºivºry—From The Paladin, Jan.
16
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;
Mich. Igo3. Answered in: 2 (no. 1): 28; May, 1908.
Repub. as: The first religion. Truth Seeker.
(New York City.) 34 (no. 4I): 641–643; Oct. I2, Igo7.
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): 330-34I; Aug.
1907. See above.
17
THEODORE SCHROEDER ON THE
Sexual determinant in Mormon theology. Alienist
and Neurologist. (St. Louis.) 29 (no. 2): 208-222;
May, 1908.
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.
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 un Sdinn-
lichkeit. Sexual Probleme Io (no. 3) : 192-198; Mch.
I9I4.
Cited in: Urological and cutaneous review, 24 (no.
I2): 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
Mat[t]hias the prophet. Journal of Religious Psy-
chology, including its anthropological and sociologi-
18
PSYCHOLOGY OF RELIGION
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.
Story of Mat[t]hias the 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-
nents 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 gekreutizigte Heilige von Wildis-
louch. 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
19
THEODORE SCHROEDER ON THE
interpretation of the sado-masochist conflict now seems in-
adequate.
Zum Thema: Religion und Sinnlichkeit; Áuserungen
von Geistlichen über inre Zusamenhang. Sexual
Probleme. (Frankfurt, a. M.) 10 (no. 3): 192-198;
Mar. 1914.
Abr. trans.: Religion and sensualism as connected
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.
Ascribes male dominance to a feeling of inferiority
on the part of women due to organic inferiority and to
20
PSYCHOLOGY OF RELIGION
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.
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): 215-216; 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.
IExhibits 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.
21
THEODORE SCHROEDER ON THE
. 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.
g 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
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. I-2-3): 52-69,
211-222, 259-267; Feb. May, Aug. 1916; 38 (no. 2-3): I2I-
I46, 288-310. May, Aug. 1917.
22
PSYCHOLOGY OF RELIGION
There 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): 74o; Nov. 23, 1918.
Reviewed by: Crowley, Aliester. The Equinox
(Detroit, Mich.) 3 (no. I): 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.
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
bliss.” This item will be the subject of further discussion
by T. S
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.
23
THEODORE SCHROEDER ON THE
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.
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.
g p p
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
.*. and without possessing an adequate understanding
of either.”

24
PSYCHOLOGY OF RELIGION
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. 1) : Io; Jan. 1, 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.
By the 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.
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.
Explanation is by use of psychoanalytic theory of
mental mechanisms.
Reviewed in: Truthseeker, Aug. 6, 1921.
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, 1919; Unique blasphemy case
Truth Seeker, Mch. 13, 1920; and more to come on
S21 ne 1,12111.
Religion not a true sublimation. Open Court (Chi-
cago, Ill.) 36 (no. 8): 495-506; August 1921.
Briefly reviewed in: Truthseeker, Sept. 24, 1921.
25
THEODORE SCHROEDER ON THE
Criticizes an article by Prof. Raymond Wells on:
The theory of recapitulation and religious and moral dis-
cipline 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 recapitulation, and from seeing “subli-
mation” as a problem of psychic evolution. This latter is
briefly and dogmatically outlined.
Proxies in Morman polygamy. See same title, 1916.
AWAITING PUBLICATION
Religious Psychologist. Psyche and Eros (New York
City. 1922.
The chief difficulty is the psychologic imperative of
religious psychologists. That and the mystic’s self-
interpretation, both need to be judged by an evolu-
tionary standard of desires and of mental processes.
Psychologists with even a mild erotophobia are in-
competent for the psychogenetic study of religious
experiences.
IN PREPARATION
French prophets and John Lacey.
Religious erotism of Ida C.
Prenatal psyche and experience of infinitudes.
A priori description of prenatal psychic status is
compared with an hysteric's description of her experienc-
ing the infinite. A contribution to psychogenetics of philo-
sophic theory and of mystical pantheism.
Psychic-erotism and belief in immortality.
This is a penetrating psychoanalytic study of the
problem mainly woven around living believers in a personal
immortality in the flesh.
Sex, modern and biblical revivals.
Psychoanalysis, religion and morals.
Psychoanalysis and clergymen.
26
PSYCHOLOGY OF RELIGION
Schroeder's work on religion has been reviewed in
Archives de Psychologie. February, 1914.
Freethinker (London) April 17, 1921.
International Journal of Psychoanalysis. I :Io&-109;
1920.
Journal of Religious Psychology. November, 1914.
Pratt, Jas. B. : Religious Consciousness. p. III-2.
Psyche (London) 2:146-154; Oct. '2I.
Psychoanalytic Review. January, 1915.
Jan. 7, 1922.
Truth Seeker. December 12, 1914. Nov. 23, 1918.
Zeitschrift fur Angewandte Psychologie. 1915;
v. 9, pp. 533-538.
27