ination is just this--to progress. To renounce
illumination means to trample upon the divine rights of reason.

The "General Observations" appended to each division add to the four
principle discussions as many collateral inquiries concerning Operations
of Grace, Miracles, Mysteries, and Means of Grace, objects of transcendent
ideas, which do not properly belong in the sphere of religion within pure
reason itself, but which yet border on it. (1) We are entirely incapable of
calling forth works of grace, nay, even of indicating the marks by which
actual divine illuminations are distinguished from imaginary ones; the
supposed experience of heavenly influences belongs in the region of
superstitious religious illusion. But their impossibility is just as little
susceptible of proof as their reality. Nothing further can be said on the
question, save that works of grace may exist, and perhaps must exist in
order to supplement our imperfect efforts after virtue; and that everyone,
instead of waiting for divine assistance, should do for his own amendment
all that is in his power. (2) Kant judges more sharply in regard to the
belief in miracles, which contradict the laws of experience without in the
least furthering the performance of our duties. In practical life no one
regards miracles as possible; and their limitation to the past and to rare
instances does not make them more credible. (3) In so far as the Christian
mysteries actually represent impenetrable secrets they have no bearing on
moral conduct; so far as they are morally valuable they admit of rational
interpretation and thus cease to be mysteries. The Trinity signifies the
three moral qualities or powers united in the head of the moral state: the
one God as holy lawgiver, gracious governor, and just judge. (4) The
services of the Church have worth as ethical ceremonies, as emblems of the
moral disposition (prayer) and of moral fellowship (church attendance,
baptism, and the Lord's Supper); but to find in these symbolic ceremonies
means of grace and to seek to purchase the favor of God by them, is an
error of the same kind as sorcery and fetichism. The right way leads from
virtue to grace, not in the opposite direction; piety without morality is
worthless.

The Kantian theory of religion is rationalistic and moralistic. The fact
that religion is based on morality should never be assailed. But the
foundation is not the building, the origin not the content and essence
of