Ritschl denies the presuppositions of any theology based on the Bible as the infallible word of God on the one hand, and on the validity of the knowledge of God as obtained by scientific and philosophic processes on the other. Because philosophers, scientists, and even exegetes, are not agreed among themselves, he concludes that no trustworthy results are attainable by human reason. We grant that reason without love will fall into many errors with regard to God, and that faith is therefore the organ by which religious truth is to be apprehended. But we claim that this faith includes reason, and is itself reason in its highest form. Faith criticizes and judges the processes of natural science as well as the contents of Scripture. But it also recognizes in science and Scripture prior workings of that same Spirit of Christ which is the source and authority of the Christian life. Ritschl ignores Christ’s world-relations and therefore secularizes and disparages science and philosophy. The faith to which he trusts as the source of theology is unwarrantably sundered from reason. It becomes a subjective and arbitrary standard, to which even the teaching of Scripture must yield precedence. We hold on the contrary, that there are ascertained results in science and in philosophy, as well as in the interpretation of Scripture as a whole, and that these results constitute an authoritative revelation. See Orr, The Theology of Ritschl; Dorner, Hist. Prot. Theol., 1:233—“The unreasonable in the empirical reason is taken captive by faith, which is the nascent true reason that despairs of itself and trustfully lays hold of objective Christianity.” B. Rationalism, on the other hand, holds reason to be the ultimate source of all religious truth, while Scripture is authoritative only so far as its revelations agree with previous conclusions of reason, or can be rationally demonstrated. Every form of rationalism, therefore, commits at least one of the following errors: (_a_) That of confounding reason with mere reasoning, or the exercise of the logical intelligence. (_b_) That of ignoring the necessity of a holy affection as the condition of all right reason in religious things. (_c_) That of denying our dependence in our present state of sin upon God’s past revelations of himself. (_d_) That of regarding the unaided reason, even its normal and unbiased state, as capable of discovering, comprehending, and demonstrating all religious truth.