definite metaphysical way of conceiving the most penetrating description of the universe.
Thus rational religion must have recourse to metaphysics for a scrutiny of its terms. At the same time it contributes its own independent evidence, which metaphysics must take account of in framing its description.
This mutual dependence is illustrated in all topics. For example, I have mentioned above that in modern Europe history and metaphysics have been constructed with the purpose of supporting the Semitic concept of God. To some extent this is justifiable, because both history and metaphysics must presuppose some canons by which to guide themselves.
The result is that you cannot confine any important reorganization to one sphere of thought above. You cannot shelter theology from science, or science from theology; nor can you shelter either of them from metaphysics, or metaphysics from either of them. There is no short cut to truth.
Religion, therefore, while in the framing of dogmas it must admit modifications from the
