Page:Lectures on the Philosophy of Religion volume 1.djvu/65

is, that we should be called upon, before proceeding further, to verify the competence and capability of reason to deal with the truth and doctrine of a religion which is supposed to be withdrawn from the sphere of human reason. Rational or philosophical knowledge comes, however, and must of necessity come, into relation with positive religion. It has been said indeed, and is said still, that positive religion is “for itself,” or stands on its own basis. We do not question its doctrines; we respect them, and hold them in honour; on the other side stands reason, thought, which seeks to grasp its object intellectually, and these two are supposed not to come into relation; reason is not to interfere with these doctrines. Formerly, it was imagined that the freedom of philosophical investigation could be guarded in this way. It was then said, that it was a thing by itself, which was not to do any harm to positive religion, and its result, moreover, also was subordinated to the teaching of positive religion. We do not wish, however, to place the present investigation on this footing. It is a false idea that these two, faith and free philosophical investigation, can subsist quietly side by side. There is no foundation for maintaining that faith in the content or essential element of positive religion can continue to exist, if reason has convinced itself of the opposite. The Church has, therefore, consistently and justly refused to allow that reason might stand in opposition to faith, and yet be placed under subjection to it. The human spirit in its inmost nature is not something so divided up that two contradictory elements might subsist together in it. If discord has arisen between intellectual insight and religion, and is not overcome in knowledge, it leads to despair, which comes in the place of reconciliation. This despair is reconciliation carried out in a one-sided manner. The one side is cast away, the other alone held fast; but a man cannot win true peace in this way. The one alternative is, for the divided spirit to reject the demands of the intellect and try to return to simple