Now if, in compliance with olden forms of division and a scholastic phraseology, it be necessary to deliver a scheme of ontology as the philosophical science and cognition of really existent things, and also of their true and real essence, it is clear that such is only conceivable and possible by means of such an applied theology. For how can things be truly real, and how can they as such be known in their inmost essence, except so far as they have their existence and determination in God, and, in this respect, admit of being known by us?
In any case, however, the name of _natural_ theology, which ever and anon we still hear applied to the philosophical cognition of the Divine Being and His existence, ought carefully to be avoided. Such a designation is based on a thorough misconception and total inversion of ideas. Every system of theology that is not supernatural, or at least that does not profess to be so, but pretends to understand naturally the idea of God, and regards the knowledge of the divine essence as a branch of natural science, or derives the idea simply from nature, is even on that account false. Missing and entirely mistaking its proper object, it must, in short, prove absolutely null and void. Properly, indeed, this inquiry needs no peculiar word nor special division and scientific designation. The name generally of philosophy, or specially of a philosophy of God, is perfectly sufficient to designate the investigation into science and faith, and their reciprocal relation--their abiding discord, or its harmonious reconciliation and intrinsic concord. And this is properly the point which is here in question; it forms the essential part of the topic which we have at present to examine.
The internal schism in the faith itself I formerly excluded from our inquiry, as not lying properly within the limits of philosophy, and belonging to a higher tribunal. I at the same time expressed my conviction that God alone could universally and totally reconcile it. By this, however, I would not by any means wish to be understood as asserting that works on this subject, written with a thorough knowledge of historical facts, and in a luminous and instructive style, can not contribute much to the refutation of error. Works of this nature may, in their degree, tend to bring about a mutual approximation of sentiment. For they serve to elucidate and clear up points which, even though they do not involve the essential articles of positive belief; do, nevertheless, greatly and extensively co-operate in keeping alive a mutual spiritual alienation and estrangement of mind. The great merit of treatises of this kind, when composed with high intellectual powers and in that noble spirit which is at once just and desirous of peace, must not in any case be denied or depreciated. Nevertheless, it is idle to pretend that the influence of such essays, whether greater or less, is not confined to a limited sphere, extending to a few individuals, or at most to classes.