To a critical observer, such peace-making is utterly incomprehensible. They probably did not consider that in this way _religion and faith_ were not liberated, but _dispossessed_; not brought to a place of safety, but transferred from the realm of reality into the realm of fancy. Similarly an aggressive ruler might address a neighbouring prince thus: We cannot agree any longer, let us make peace: you retain all your titles, and I shall see to your decent support, but you will have to lay down your crown and sovereignty and leave the country—in this way we can have peace. Religion, once the greatest power in the life of man, for the sake of which man made sacrifices and even laid down his life, has now become a matter of sterile devotion; it may, moreover, no longer claim power and importance; it is now reduced to a poetic feeling, with which one can fill up intellectual vacancies. No longer is man here for religion’s sake; religion is here for man’s sake. A buttonhole flower, a poetic perfume to sprinkle over his person. For he does not want to give up religion entirely. “We are the less inclined to give up religion forthwith, since we are prone to consider a religious disposition as a prerogative of human nature, even as its noblest title.” Thus _D. F. Strauss_, when he asked of those who sympathized with his opinions, Have we still religion? (Der alte u. neue Glaube, II, n. 33). Of course religion has now become something quite different; it has been _consigned to deep degradation_. To be sure, feeling is of great importance in religion. Dissatisfaction with the things of this earth, man’s longing for something higher, for the Infinite, his craving for immortality, for aid and consolation—are all naturally seeking for religious truths. If these are known, they in turn arouse fear and hope, love and gratitude; they become a source of happiness and inspiration. But these feelings have no meaning unless we are certain that there exists something corresponding to them; much less could they of themselves be a conviction, just as little as hunger could convince us that we have food and drink. If one cannot perceive that there is a God, a Providence, a life beyond, then religion sinks to the level of a hazy feeling, without reason and truth, which must appear foolish to men who think,—as “the great phantasmagoria of the human mind, which we call religion” (_Jodl_, Gedanken über Reform Katholizismus, 1902, 12),—which departs from the sphere of rational intellectual life, and which many have even begun to contemplate from the view-point of psychopathology. It is only due to the after-effect of a more religious past that religion is suffered to lead still a life of pretence: moral support in struggles it can give no more, nor comfort in dark hours, much less may it presume to guide man’s thought. It stands far below science.