this period of marvellous progress, to that particular object in
consciousness and history which is known as Christianity. Christianity,
as object of the philosophical, critical, and scientific reflection of
the age--this it is which we propose to consider. Our religion as
affected in its interpretation by principles of thought which are
already widespread, and bid fair to become universal among educated
men--this it is which in this little volume we aim to discuss. The term
religious thought has not always had this significance. Philosophy of
religion has signified, often, a philosophising of which religion was,
so to say, the atmosphere. We cannot wonder if, in these circumstances,
to the minds of some, the atmosphere has seemed to hinder clearness of
vision. The whole subject of the philosophy of religion has within the
last few decades undergone a revival, since it has been accepted that
the aim is not to philosophise upon things in general in a religious
spirit. On the contrary, the aim is to consider religion itself, with
the best aid which current philosophy and science afford. In this sense
only can we give the study of religion and Christianity a place among
the sciences.

It remains true, now as always, that the majority, at all events, of
those who have thought profoundly concerning Christianity will be found
to have been Christian men. Religion is a form of consciousness. It will
be those who have had experience to which that consciousness
corresponds, whose judgments can be supposed to have weight. That remark
is true, for example, of æsthetic matters as well. To be a good judge of
music one must have musical feeling and experience. To speak with any
deeper reasonableness concerning faith, one must have faith. To think
profoundly concerning Christianity one needs to have had the Christian
experience. But this is very different from saying that to speak
worthily of the Christian religion, one must needs have made his own the