It is not our task here to present and establish in detail the relation of the content of faith to the content of knowledge. In truth, all and every faith-content originates from some actual inner human experience that has once been undergone. Such an experience is then preserved, as far as its outer form goes, without the consciousness of how it was acquired. And people maintain in regard to it that it came into the world by supernatural revelation. The content of the Christian faith was simply accepted by the Scholastics. Science, inner experience, had no business to claim any rights over it. As little as science can create a tree, just so little dared Scholasticism to create a conception of God; it was bound to accept the revealed one ready-made and complete, just as natural science has to accept the tree ready-made. That the spiritual itself can shine forth and live in man’s inner nature, could never, never be admitted by the Scholastic. He therefore drew the frontier of the rightful power of knowledge at the point where the domain of outer experience ceases. Human knowledge must not dare to beget out of itself a conception of the higher beings; it is bound to accept a revealed one. The Scholastics naturally could not admit that in doing so they were accepting and proclaiming as “revealed” a conception which in truth had really been begotten at an earlier stage of man’s spiritual life. Thus, in the course of its development, all those ideas had vanished from Scholasticism which indicated the ways and means by which man had begotten, in a natural manner, his conceptions of the divine. In the first centuries of the development of Christianity, at the time of the Church Fathers, we see the doctrinal content of theology growing bit by bit by the assimilation of inner experiences. In Johannes Scotus Erigena, who stood at the summit of Christian theological culture in the ninth century, we find this doctrinal content being handled entirely as an inner living experience. With the Scholastics of the following centuries, this characteristic of an inner, living experience disappears altogether: the old doctrinal content becomes transposed into the content of an external, supernatural revelation. One might, therefore, understand the activity of the mystical theologians, Eckhart, Tauler, Suso and their associates, in the following sense: they were stimulated by the doctrines of the Church, which were contained in its theology, but had been misinterpreted, to bring to birth afresh from within themselves, as inner living experience, a similar content. * * * * *