reflect upon the form of that standpoint, and shall see here how the tendency which, taking its departure from the form, is at enmity with philosophy, is so ignorant of what it is, that it does not even know that it contains in itself the very principle of philosophy.
If, then, it be made a reproach to philosophy in its relation to religion that the content of the doctrine of revealed positive religion, and more expressly of the Christian religion, is depreciated by it, and that it subverts and destroys its dogmas, yet this hindrance is taken out of the way, and by the new theology itself, in fact. There are very few dogmas of the earlier system of Church confessions left which have any longer the importance formerly attributed to them, and in their place no other dogmas have been set up. It is easy to convince oneself, by considering what is the real value now attached to ecclesiastical dogmas, that into the religious world generally there has entered a widespread, almost universal, indifference towards what in earlier times were held to be essential doctrines of the faith. A few examples will prove this.
Christ still indeed continues to be made the central point of faith, as Mediator, Reconciler, and Redeemer; but what was known as the work of redemption has received a very prosaic and merely psychological signification, so that although the edifying words have been retained, the very thing that was essential in the old doctrine of the Church has been expunged.
“Great energy of character, steadfast adherence to conviction for the sake of which He regarded not His life”—these are the common categories through which Christ is brought down, not indeed to the plane of ordinary everyday life, but to that of human action in
