Page:Lectures on the Philosophy of Religion volume 3.djvu/168

 not constitute the merely formal side, but, in fact, occupies the very centre point of the content.

The first thing we encounter when we seek to make a beginning with the execution of our design is the general, and, so far as this design is concerned, repugnant, point of view of the prepossessions of present-day culture. If the object, God, is in itself capable of producing exaltation of mind by its very name, and of stirring our soul to its innermost depths, our lofty expectation may just as quickly die away when we reflect that it is the proofs of the existence of God with which we are about to concern ourselves. For the proofs of the existence of God are to such an extent fallen into discredit that they pass for something antiquated, belonging to the metaphysics of days gone by; a barren desert, out of which we have escaped and brought ourselves back to a living faith; the region of arid Understanding, out of which we have once more raised ourselves to the warm feeling of religion. The attempt to renovate, by means of new applications and artifices of an acute Understanding, those rotten props of our belief that there is a God, which have passed for proofs, or to improve the places which have become weak through attacks and counter-proofs, could of itself gain no favour merely by its good intention. For it is not this or that proof, or this or that form and way of putting it, that has lost its weight, but the very proving of religious truth has so much lost credit with the mode of thought peculiar to our time that the impossibility of such proof is already a generally accepted opinion. Nay more, it has come to be regarded as irreligious to place confidence in such reasoned knowledge, and to seek by such a path to reach a sure conviction regarding God and His nature, or even regarding His mere existence. This business of proof, therefore, is so much out of date, that the proofs themselves are barely even historically known here and there; and even to theologians, that is to say, people who desire to have a scientific acquaintance with religious truths, they are sometimes unknown.