surely abstract reasoning cannot give them the support they are in need of. Conceptual processes can class facts, define them, interpret them; but they do not produce them, nor can they reproduce their individuality. There is always a plus, a thisness, which feeling alone can answer for. Philosophy in this sphere is thus a secondary function, unable to warrant faith's veracity, and so I revert to the thesis which I announced at the beginning of this lecture.
In all sad sincerity I think we must conclude that the attempt to demonstrate by purely intellectual processes the truth of the deliverances of direct religious experience is absolutely hopeless.
It would be unfair to philosophy, however, to leave her under this negative sentence. Let me close, then, by briefly enumerating what she can do for religion. If she will abandon metaphysics and deduction for criticism and induction, and frankly transform herself from theology into science of religions, she can make herself enormously useful.
The spontaneous intellect of man always defines the divine which it feels in ways that harmonize with its temporary intellectual prepossessions. Philosophy can by comparison eliminate the local and the accidental from these definitions. Both from dogma and from worship she can remove historic incrustations. By confronting the spontaneous religious constructions with the results of natural science, philosophy can also eliminate doctrines that are now known to be scientifically absurd or incongruous.
Sifting out in this way unworthy formulations, she can leave a residuum of conceptions that at least are possible. With these she can deal as hypotheses, testing them in
