and this characteristic concerns the content of the Philosophy of Religion. We look at this content, however, from the point of view of rational thought, and this concerns the form, and brings us to consider the position of the Philosophy of Religion with regard to religion as this latter appears in the shape of positive religion.
It is well known that the faith of the Church, more especially of the Protestant Church, has taken a fixed form as a system of doctrine. This content has been universally accepted as truth; and as the description of what God is, and of what man is in relation to God, it has been called the Creed, that is, in the subjective sense that which is believed, and objectively, what is to be known as content, in the Christian Church, and what God has revealed Himself to be. Now as universal established doctrine this content is partly laid down in the Apostolic Symbolum or Apostles' Creed, partly in later symbolical books. And moreover, in the Protestant Church the Bible has always been characterised as the essential foundation of doctrine.
a. Accordingly, in the apprehension and determination of the content of doctrine, the influence of reason, as “argumentation” has made itself felt. At first indeed, this was so much the case that the doctrinal content, and the Bible as its positive foundation, were to remain unquestioned, and thought was only to take up the thoughts of the Bible as Exegesis. But as a matter of fact understanding had previously established its opinions and its thoughts for itself, and then attention was directed towards observing how the words of Scripture could be explained in accordance with these. The words of the Bible are a statement of truth which is not
