Page:Lectures on the Philosophy of Religion volume 1.djvu/119

 the State. From every other kind of obligation it is possible to find a way of escape by means of excuses, exceptions, or counter reasons. Obligations other than the religious one may be evaded by disparaging the laws and regulations of the state, or by belittleing the individuals who govern and who are in authority, and by regarding them from a point of view from which they are no longer necessarily objects of respect. For all these particular obligations have not only an essential existence as law, but have at the same time a finite existence in the present. They are so constituted as to invite the investigation of reflection, and to allow it either to find fault with or to justify them, and they thus awaken the criticism of the individual, who can in turn grant himself a dispensation from them. It is only religion which suppresses all this subjective criticism and weighing of reasons, annihilates it, and brings in this infinite, absolute obligation of which we have spoken. In short, reverence for God, or for the gods, establishes and preserves individuals, families, states; while contempt of God, or of the gods, loosens the basis of laws and duties, breaks up the ties of the family and of the State, and leads to their destruction.

These are undoubtedly considerations of the highest truth and importance, and contain the essential, substantial connection between religion and morality. Now if a deduction be made from the proposition before us stating as the result of experience that religion is therefore necessary, this would be an external kind of conclusion. Possibly, however, it might only be faulty in respect of the subjective act of apprehension, no false or misleading turn being given to the content or matter of the assertion. If, however, the conclusion be now stated thus: “therefore religion is useful for the ends set before them by individuals, governments, states,” &c., then an attitude is at once taken up by which religion is treated as a means. But in religion we have to do with Spirit, which is many-sided in its activities. Even the animal organism,