y. And if this actuality proves
itself to have claims, because of its own intrinsic worth, to be
considered as intelligent "purpose," the whole system of means, including
the starting-point, can be recognised as the means to an end, and the
original wisdom and the intelligence which ordained the purpose is only
glorified the more through the great simplicity, the rational
comprehensibility, and the inexorable necessity of the system, which
excludes all chance, and therewith all possibility of error.

This extension of Lotze's reconciliation of the mechanical causal with the
teleological point of view is impressive and, as far as it goes, also
quite convincing. It will never be given up, even if the point of view
should change somewhat. And we have already seen that it is quite
sufficient as long as we are dealing only with the question of teleology.
But we must ask whether religion will be satisfied with "teleology" alone,
or whether this is even the first requirement that it makes in regard to
natural phenomena. We have already asked the question and attempted to
clear the ground for an answer. Let us try to make it more definite.

Many people will have a certain uneasiness in regard to the Lotzian ideas;
they will be unable to rid themselves of a feeling that this way of
looking at things is only a _pis aller_ for the religious point of view,
and that the fundamental requirements of religious feeling receive very
inadequate satisfaction on this method. The world of life which has arisen
thus is altogether too rational and transparent. It is calculable and
mathematical. It satisfies well enough the need for teleology, and with
that the need for a supreme, universally powerful and free intelligence;
but it gives neither support nor nourishment to the essential element in
religious feeling, through which alone faith becomes in the strict sense
religious. Religion, even Christian religion, is, so to speak, a
stratified structure, a graduated pyramid, expressing itself, at its
second (and undoubtedly higher) level, in our recognition of purpose, the
rationality of the world, our own spiritual and personal being and worth,
but implying at its basis an inward sense of the mysterious, a joy in that
which is incommensurable and unspeakable, which fills us with awe and
devotion. And religion at the second stage must not sweep away the essence
of the stage below, but must include it, at the same time informing it
with new signif