Philosophy and Religion | Page 4

cannot be resolved, . . . . . . . . 90
3. Are Spirits created or pre-existent? The close connexion and correspondence between mind and body makes for the former view. Difficulties of pre-existence--heredity, etc., . . . . . . . . . . . . . . 93
4. An Idealism based on Pre-existence without God is open to the same objections and others. Such a system provides no mind (a) in which and for which the whole system exists, or (b) to effect the correspondence between mind and body, or (c) to allow of a purpose in the Universe; without this the world is not rational, . 96
5. The human mind (i.e. consciousness) not apart of the divine Consciousness, though in the closest possible dependence upon God. The Universe a Unity, but the Unity is not that of Self-Consciousness, . . . . . . . . . 101
6. There is no 'immediate' or 'intuitive' knowledge of God. Our knowledge is got by inference, like knowledge of our friend's existence, . . . . . . . . . . . . . . . . 106
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7. Religion and Psychology. It is impossible to base Religion upon Psychology or 'religious experience' without Metaphysics, . . . . . . . . . . . . . . . . . . . 111
8. Summary: the ultimate nature of Reality, . . . . . . . . 118
Note on Non-theistic Idealism, . . . . . . . . . . . . . . 128
LECTURE V
REVELATION, . . . . . . . . . . . . . . . . . . . . . . . . . 127
1. There is no special organ of religious knowledge, but religious knowledge has many characteristics which may be conveniently suggested by the use of the term 'faith,' especially its connexion with character and Will.
2. The psychological causes of religious belief must be carefully distinguished from the reasons which make it true. No logic of discovery. Many religious ideas have occurred in a spontaneous or apparently intuitive way to particular persons, the truth of which the philosopher may subsequently be able to test by philosophical reflection, though he could not have discovered them, but they are not necessarily true because they arise in a spontaneous or unaccountable manner, . . . . . . . . . . . . . . . . . . . . . . . . . 134
3. False conceptions of Revelation and true. All knowledge is in a sense revealed, especially religious and moral knowledge: but spiritual insight varies. Need of the prophet or religious genius, . . . . . . . . . . . . . . . 139
4. Reasoned and intuitive beliefs may both be 'revealed,' . . 143
5. Degrees of truth in the historical religions. Dependence of the individual upon such religions. Christianity occupies a unique position, because it alone combines an ethical ideal which appeals to the universal Conscience with a Theism which commends itself to Reason. The truth of Christianity is dependent upon its appeal to the moral and religious consciousness of the present, . . . . . . . 148
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LECTURE VI
CHRISTIANITY, . . . . . . . . . . . . . . . . . . . . . . . . 157
1. The claim of Christianity to be the special or absolute Religion not dependent upon miracles.
2. Ritschlian Theologians right in resting the truth of Christianity mainly upon the appeal made by Christ to the individual Conscience: but wrong in disparaging (a) philosophical arguments for Theism, (b) the relative truth of non-Christian systems, (c) the value of Doctrine and necessity for Development, . . . . . 161
3. Christian doctrine (esp. of the Logos) is an attempt to express the Church's sense of the unique value of Christ and His Revelation. The necessity for recognizing development both in Christian Ethics and in Theology, . . 164
4. Some reflections on our practical attitude towards Christian doctrine. Some means of expressing the unique position of Christ wanted. The old expressions were influenced by philosophy of the time, but not valueless. Illustrations. Need of re-interpretation and further development, . . . . . . . . . . . . . . . . . . . . . . . 168
5. The doctrine of continuous Revelation through the Spirit is a part of Christianity, and the condition of its acceptance as the final or absolute Religion, . . . 185

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PHILOSOPHY AND RELIGION
LECTURE I
MIND AND MATTER
I have been invited to speak to you about the relations between Religion and Philosophy. To do that in a logical and thoroughgoing way it would be necessary to discuss elaborately the meaning first of