showing that this in itself cannot be made complete and is therefore contradictory. Moreover, in the phenomena of life, and in the fact that consciousness and will control our corporeal processes, and yet can hardly be thought of as a cause “co-operating” with other causes, we found an analogy, if a weak and obscure one, of the relation that a divine teleology and governing of the world may bear to mundane phenomena. Thus mystery remains in all its strength and is not replaced by the surrogate of a too simple and shallow dogmatic theory. In confessing mystery and resting content with it we are justified by reflection on the nature and antinomy of our knowledge. All this is true also of what religion means by creation. In the feeling of complete humility, in its experience of absolute dependence and conditionedness, the creature becomes conscious of itself as a creature, and experiences with full clearness what it means to be a “creature” and “created.” The dogmatic theory is here again only a surrogate of mystery. And again critical self-reflection proves a better guide than any theory of creation, which is quite in its place as a means of expression in religious discourse and poetry, but is quite insufficient as true knowledge. That we must but cannot think of this world either as beginning or as not-beginning is the analogue in knowledge of what religion experiences in mystery; and that this contingent and conditioned world is founded in everlasting, necessary, true Being, is the analogue of what religion possesses and knows through devout feeling, more directly and clearly than by any thinking, of the relations of God to the world. FOOTNOTES