Lacking a true religious knowledge of God, the Greek was driven to build up a philosophic knowledge of God that was superior to his religious imagination. Not man alone, but no intellect whatsoever can know God or should want to know God empirically, because God by His very nature is not an empirical object, but the ens realissimum, the Ideal of Reason, the supreme Self. In other words: not man's intellect, not the finite intellect, but rather intellect qua intellect cannot know the living God. Access to the complete content on Oxford Handbooks Online requires a subscription or purchase. "51 Newman explained in the Grammar as he had in other writings, "I assume the presence of God in our conscience, and the universal experience, as keen as our experience of bodily pain, of what we call a sense of sin or guilt. It is Newman's cultural criticism rooted in religious conscience that more than anything else gives his thought relevance for the twenty-first century. Aristotle could believe that it is possible to transform religious knowledge into metaphysical thought in exactly the same manner and with the same success as it is possible to transform our empirical knowledge of sense objects into scientific (physical and metaphysical) knowledge. But in his other writings, he had raised deeply skeptical questions surrounding the capacity of either Scripture or any contemporary ecclesiastical institutions or nature to mediate that revelation. Kant does not see that the reason why an empirical knowledge of God is denied to man should not be sought in man's restraint, that is, in the restriction of his finite intellect, but rather in the nature of the Infinite Spirit. External critiques take aim at the whole project, objecting to the metaphysics, epistemology, or theory of values that make natural theology possible at all. Luther and Kant were the initiators respectively. It never has been a deduction from what we know: it has ever been an assertion of what we are to believe. The acceptance of the conclusion of the argument of the natural theology is a matter of personal decision. Should knowledge of God be possible in theoretical science, this science would have to be super-empirical or, as Kant uses the term, speculative. Kant was able to separate physics and metaphysics radically because he discovered the peculiar co-operation of sensation and intellect in the realm of the natural sciences. Is Kant then right in saying that there is no objective, theoretical knowledge of God at all? Though the idea is problematic, it is nonetheless of the greatest importance, since it closes the system of thought not by giving final answers but by showing the necessity of revelation. In spite of this insufficiency some insights gained by them are not to be neglected, and Kant was surely wrong in annihilating all speculative theology because of that mistake which he rightly discovered. Kant was the first to expose the radical failure of all these attempts. Public users are able to search the site and view the abstracts and keywords for each book and chapter without a subscription. "48 Newman's emotional and theological outlook led him to a view of the world as restless, formless, and tumultuous as that of any radically materialistic evolutionist and much less purposeful than that of a Herbert Spencer. As early as 1832, in a sermon entitled "The Religion of the Day," Newman castigated evangelical Christians who pointed to advances in material civilization as indications of their living in the last days before Christ's return. It is not really a thing, it is life, as Aristotle says. It is a scepticism directed against theorizing about God, by no means against our belief in the existence of God. God, on the contrary, does not belong to the realm of this inner experience. Karl Barth is the most famous (and infamous) opponent of Natural Theology in the world. It is an astonishing paradox in the history of the European mind that it was the Christian Church which propagated the ancient or pagan philosophy by resuming, first, Platonic and Neoplatonic schemes of thought, and then renewing the Aristotelian philosophy, while the succeeding modern epoch, which was in so many respects more pagan than Christian, rejected the ancient forms of thought and created, step by step, a philosophy that was born out of the Christian conscience as rediscovered in Protestantism.

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