The following quotations are from A. E. Taylor's "F. H. Bradley" which is an account of his relation with the great philosopher, an account published in Mind, vol. XXXIV, no. 133 (January 1925), pp. 1-12. A. E. Taylor is an important philosopher in his own right whose works, unfortunately, are little read nowadays.
Bradley as a Religious Man
I am confident that no one who knew Bradley personally at any time would have supposed him to be anything but what he actually was, an intensely religious man, in the sense of a man whose whole life and thought was permeated by a conviction of the reality of unseen things and a supreme devotion to them.
Bradley on Bibliolatry
In the last conversation I had with him . . . He spoke bitterly of the Christian Church in our country, chiefly on the charge of an alleged 'idolatry' of the text of the Bible, a fault not, I think, really common among Anglicans at the present. He commended the Roman Church for its discouragement of promiscuous Bible-reading, but held that it did not go far enough. He would have the Church, he said, cease to appeal to any literature from the past and insist directly upon its own inherent authority as the living voice of the divine Spirit.
Bradley on Purgatory
Possibly some of my readers who know Bradley only from his books may be surprised at a remark called from him by a passing reference in the same conversation to Purgatory. "But what do you mean by Purgatory? Does it mean that when I die I shall go somewhere where I shall be made better by discipline? If so, that is what I very much hope." In another mood, no doubt, he might have dwelt on the intellectual difficulties in the way of such a hope, but it was characteristic, or at least I thought so, that he evidently clung to it.
Bradley a Mystic
Bradley's own personal religion was of a strongly marked mystical type, in fact of the specific type common to the Christian mystics. Religion meant to him, as to Plotinus or to Newman, direct personal contact with the Supreme and Ineffable, unmediated through any forms of ceremonial prayer, or ritual, and like all mystics in whom this passion for direct access to God is not moderated by the the habit of organised communal worship, he was inclined to set little store on the historical and institutional element in the great religions.
Bradley on the Incarnation
Thus while the conception of the meeting of the divine and the human in one 'by unity of person' lay at the very heart of his philosophy, he was wholly indifferent to the question whether the ideal of the God-Man has or has not been actually realised in flesh and blood in a definite historical person. Like Hegel, he thought it the significant thing about Christianity that it had believed in the incarnation of God in a definite person, but also, like Hegel, he seemed to think it a matter of small importance that the person in which the 'hypostatic union' was believed to have been accomplished should be Jesus the Nazarene rather than any other, and again whether or not the belief was strictly true to fact. The important thing, to his mind, was that the belief stimulates to the attempt to the achievement of 'deiformity' in our own personality.