17. Mansel supposes the religious consciousness to be traceable to the feeling of dependence and the conviction of moral obligation; but the latter feeling implies the perception of moral law, and is not religious unless there be also belief in a moral lawgiver.
18. Schenkel represents conscience as 'the religious organ of the soul,' but this is not consistent with the fact that conscience is the faculty which distinguishes right from wrong.
Schenkel's view of conscience shown to make its religious testimony contradict its ethical testimony.
19. Strauss combines the views of Epicurus, Feuerbach, and Schleiermacher; but three errors do not make a truth.
Account of the criticism to which the Straussian theory of religion has been subjected by Vera, Ulrici, and Professor H. B. Smith.
20. Although there can be no true religion without love, and although to love the true God with the whole heart is the ideal of religion, religion cannot be resolved exclusively into love; since love presupposes knowledge, and is not the predominant feeling, if present at all, in the lower forms of religion.
21. Religion includes will, implying the free and deliberate surrender of the soul to God,—the making self an instrument where it might, although wrongfully, have been made an end,—but it is not merely will, since all volition, properly so called, presupposes reason and feeling.
22. Kant made religion merely a sanction for duty, and duty the expression of a will which is its own law, and which is unaffected by feeling; but this view rested on erroneous conceptions as to (1) the relation of religion and morality, (2) the nature of the will, and (3) the place of feeling in the mental economy.
Religion and morality inseparable in their normal conditions; but not to be identified, religion being communion with God, while morality is conformity to a law which is God's will but which may not be acknowledged to be His will, so that they may and do exist in abnormal forms apart from each other.