must be of God, and it
must bear tokens which allow us to interpret it as of God. And such signs
are to be found. What we shall have to say in regard to them may be summed
up in the following propositions:--

1. Even the world, which has been brought under the reign of scientific
laws, is a mystery; it has been _formulated_, but not _explained_.

2. The world governed by law is still dependent, conditioned, and
"contingent."

3. The conception of Nature as obedient to law is not excluded but rather
demanded by belief in God.

4, 5. We cannot comprehend the true nature and depth of things, and the
world which we do comprehend is not the true Reality of things; it is only
its appearance. In feeling and intuition this appearance points beyond
itself to the true nature of things.

6. Ideas and purposes, and with them Providence and the control of things,
can neither be established by the natural sciences nor disputed by them.

7. The causal interpretation demanded by natural science fits in with an
explanation according to purpose, and the latter presupposes the former.

How the Religious and the Naturalistic Outlooks Conflict.

Religion comes into contact with naturalism and demands to be reconciled
with it, not merely at its periphery, but at its very core, namely, with
its characteristic ideal of a mathematical-mechanical interpretation of
the whole world. This ideal seems to be most nearly, if not indeed
completely, attained in reference to the inter-relations of the great
masses, in the realm of astronomy, with the calculable, inviolable, and
entirely comprehensible conditions which govern the purely mechanical
correlations of the heavenly bodies. To bring the same clearness and
intelligibility, the same inevitableness and calculability into the world
in general, and into the whole realm of nature down to the mysterious law
determining the development of the daintiest insect's wing, and the
stirrings of the grey matter in the cortex of the brain which reveal
themselves to us as sensation, desire, and thought, this has always been
the aim and secret faith of the naturalistic mode of thought. It is thus
aiming at a Cosmos of all Being and Becoming, which can be explained from
itself, and comprehended in itself alone, supported by its own complete
and all-sufficing causality and uniformity, resting in itself, shut up
within itself, complete in itself--a God sufficient unto himself and
resting in himself.