“_Kant’s_ critical philosophy,” says _Paulsen_, “gives to knowledge what belongs to it—the entire world of phenomena, for the freest investigation; on the other hand, it gives to faith its eternal right, viz., the interpretation of life and the world according to their value” (Immanuel Kant, 1898, 6). “Faith does not simply rest upon proofs, but upon practical necessity”; “it does not come from the intellect, but from the heart and will” (Einleitung in die Philosophie, 10th ed., 1903, 271, 269). “Religion is not a science, hence it cannot be proved nor disproved.” “Therefore man’s view of the world does not depend on the intellect, but solely on his will.... The ultimate and highest truths, truths by which man lives and for which he dies, have not their source in scientific knowledge, but come from the heart and from the individual will.” In a similar strain _R. Falkenberg_ writes: “The views of the world growing out of the chronology of the human race, as the blossoms of a general process of civilization, are not so much thoughts as rhythms of thinking, not theories but views, saturated with appreciations.... Not only optimism and pessimism, determinism and doctrine of freedom, but also pantheism and individualism, idealism and materialism, even rationalism and sensualism, have their roots ultimately in the affections, and even while working with the tools of reason remain for the most part matters of faith, sentiment, and resolve” (Geschichte der neuen Philosophie, 5th ed., 1905, p. 3). You may look up any books or magazines of modern philosophy or Protestant theology, and you will find in all of them “that faith is a kind of conviction for which there is no need of proof” (_H. Luedemann_, Prot. Monatshefte IX, 1903, 367). This emotional faith has been introduced into Protestant theology especially by _Schleiermacher_. It is also this view of the more recent philosophy that the modernists have adopted. They themselves confess: “The _modernists_ in accord with modern psychology distinguish clearly between knowledge and faith. The intellectual processes which lead to them appear to the modernists altogether foreign to and independent of one another. This is one of our fundamental principles” (Programma dei Modernisti (1908), 121).