But here again nothing is gained by confusing the issue, or denying the actual fact of the collision. We may say with Lacordaire, 'God is the proper name of truth, as truth is the abstract name of God.' But it is not a matter of indifference from which point we start, whether with religion we approach God first as a moral Being, or with philosophy seek for Him as the truth of man and nature. The motto of Oxford University, _Dominus Illuminatio mea_, altogether changes its meaning if we read it _Illuminatio Dominus meus_. As Réville says, 'A religion may become philosophical, but no philosophy has ever founded a religion possessing real historical power[97].' And it is a fact patent to the observation of all, that it is easier to make religion philosophical than to make philosophy in any real sense religious. The reason of this is obvious. Religion is not only first in the field, it covers the whole ground before either morals or science have attained their full development, or even emerged into conscious life. But when we speak of philosophy, we have reached a stage in which the reason has already separated itself from, and set itself over against, the religious consciousness, and must either absorb religion into itself, in which case religion ceases to be religion, or must leave religion outside, though it may borrow and appropriate religious terms. If, then, the idea of God is to appeal to both the religious consciousness and the speculative reason it must be by claiming philosophy for religion, not by claiming religion for philosophy. It is from within, not from without, that religion must be defended.