Religion has to learn that he cannot comprehend ultimate philosophical truth merely by reading the reports of other people’s reasonings, but must do his thinking for himself, not indeed without due instruction, but certainly without depending wholly upon his textbooks. And if this be true, then the final issues of religious philosophy may be said to be relatively neglected, so long as students are not constantly afresh grappling with the ancient problems, and giving them renderings due to direct personal contact with their intricacies. It is not a question of any needed originality of opinion, but it is rather a matter of our individual intimacy with these issues.
And now, in recognizing the fact of the comparative neglect of the Theory of Being in the discussions of Natural Religion, I recognize also the motives that tend to make such an inquiry seem, at the first glimpse, unpromising. These motives may be expressed in the forms of three objections, namely, first, that such undertakings are pretentious, by reason of the dignity and the mystery of the topic; secondly, that they are dreary, by reason of the subtle distinctions and the airy abstractions involved in every such research; and thirdly, that they are opposed, in spirit, to the sort of study for which in our day the sciences of experience have given the only worthy model.
Such objections are as inevitable as they are, to lovers of philosophy, harmless. Philosophy necessarily involves a good deal of courage; but so does life in general. It is pretentious to wrestle with angels; but there are some blessings that you cannot win in any other way. Philosophy is an old affair in human history; but that does
