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1 Arthur Bills (1938) By the close of the 1930s, arbiters of the status quo had begun to mount worried defenses of scientific method that sought to rebut what they saw as the pernicious effect of oppositional sensibilities such as those expressed by Allport and the Murphys. "2 C. C. "3 This was precisely the challenge that Allport and the Murphys took up in their dissent from the status quo during the 1930s: that of upsetting the "essential features of play" in the hope of offering a "better game," one in which the grounds for scientific authority would be refigured.

In the beginning, religion was "the relationship of the social group with its heavenly chieftain," for Jehovah, Fosdick suggested, was not at first "thought of as caring for individuals one by one. "109 In like fashion, the authors of one of the meditations in Barclay's book reflected: "The world into which Jesus came nineteen hundred years ago was a vastly darker world than that of today. "110 Within the idioms of progressive Protestantism, the gospel of social salvation drew inspiration less from the image of an other-worldly "Christ" than from the life of a charismatic personality named "Jesus," who displayed radically egalitarian views.

Abadie, a student of Fosdick's, wrote to Allport: "It may interest you to know that a number of us first became acquainted with your book through lectures by Dr. "113 In pursuing democratic realities within nature and within the American polity, Allport and the Murphys drew freely on concepts and values derived from Jamesian radical empiricism and radicalized versions of the Social Gospel as they constructed their psychological theories and practices. In doing so, they served as missionaries to the scientific realm, bringing the tenets of Jamesian philosophy to bear on personality and social psychology and opening up social science to the doctrines of radical religion.

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