406 PSYCHOTHERAPY : SCIENTIFIC AND RELIGIOUS chap.
Naturally, to the guilt-ridden mind, enjoyment of life is impossible. Pleasure even increases the pathological sense of unworthiness and thus the ' need for punishment \ The world appears evil; ' a snare ' to ' the good ' and source of pleasure to the ' bad ', so that the whole attitude of life becomes ascetic and even misanthropic. Happiness to such minds appears as a proof of irreverence and ' paganism ' a danger-signal in the self and a ' mark of the beast' in others. Origen literally made himself a eunuch for the l Kingdom of Heaven's sake \ Augustine condemns unbaptized infants to everlasting torments through the wrath of a just God for the sin of Adam and Eve. He appeals to the ' lay arm ' of the Emperor of Rome to crush the Palagians who disputed his view of the means of attaining salvation. Persecution and inquisitions, religious wars and crusades, take origin from this violent guilt-anxiety.
The originally psychotherapeutic intention and inspiration of religion thus became distorted by the neurotic medium (succession of neurotic minds) through which it was transmitted.
The testimony of the enthusiastic patient who feels himself relieved of all sufferings does not necessarily represent what the treatment actually did for him and still less does it show what it was intended to do. Thus religion tends to degenerate and to develop these neuropathic traits which to psychotherapy appear to be its very essence.
One of the greatest needs of the present day is a rethinking of the Christian faith in the light of modern discoveries about the human mind. As long ago as 1857 this n^ed was foreseen by the Rev. Frederick Temple, afterwards Archbishop of Canterbury, who said : ' Our theology has been cast in the scholastic