Religion has not only universal thought as inward content _implicite_ contained in its myths, ideas, imaginations and in its exact and positive histories, so that we require first of all to dig this content out of such myths in the form of theorems, but it often has its content _explicite_ in the form of thought. In the Persian and Indian Religions very deep, sublime and speculative thoughts are even expressed. Indeed, in Religion we even meet philosophies directly expressed, as in the Philosophy of the Fathers. The scholastic Philosophy really was Theology; there is found in it a union or, if you will, a mixture of Theology and Philosophy which may very well puzzle us. The question which confronts us on the one side is, how Philosophy differs from Theology, as the science of Religion, or from Religion as consciousness? And then, in how far have we in the history of Philosophy to take account of what pertains to Religion? For the reply to this last question three aspects have again to be dealt with; first of all the mythical and historical aspect of Religion and its relation to Philosophy; in the second place the theorems and speculative thoughts directly expressed in Religion; and in the third place we must speak of Philosophy within Theology. _α. Difference between Philosophy and Religion._ The consideration of the mythical aspect of Religion or the historical and positive side generally, is interesting, because from it the difference in respect of form will show in what this content is antagonistic to Philosophy. Indeed, taken in its connections, its difference passes into apparent inconsistency. This diversity is not only found in our contemplation but forms a very definite element in history. It is required by Philosophy that it should justify its beginning and its manner of knowledge, and Philosophy has thus placed itself in opposition to Religion. On the other hand Philosophy is combated and condemned by Religion and by the Churches. The Greek popular religion indeed, proscribed several philosophers; but the opposition is even more apparent in the Christian Church. The question is thus not only whether regard is to be paid to Religion in the history of Philosophy, for it has been the case that Philosophy has paid attention to Religion, and the latter to the former. Since neither of the two has allowed the other to rest undisturbed, we are not permitted to do so either. Of their relations, therefore, we must speak definitely, openly and honestly—_aborder la question_, as the French say. We must not hesitate, as if such a discussion were too delicate, nor try to help ourselves out by beating about the bush; nor must we seek to find evasions or shifts, so that in the end no one can tell what we mean. We must not seem to wish to leave Religion alone. This is nothing else than to appear to wish to conceal the fact that Philosophy has directed its efforts against Religion. Religion, that is, the