xi A SYNTHETIC PHILOSOPHY OF LIVING 403
arising from our incomplete organization and limited capabilities as human beings '3 (p. 24).
Theology builds upon concepts which the philosophy of religion regards as boundary-ideas, such as revelation, God and the Commandments of God. The philosophy of religion does not deny in principle the possibility of revelation, but it does not build upon its contents. In a system of theology, however, the contents of revelation play the major role, and thus theology may erect a structure to which man may be required to accommodate himself. The reason is that, implicitly or explicitly, the order of knowledge in theology is first God, then revelation, and last, man.
The philosophy of religion is the handmaid of man and the expression of his religious experience, but is not the handmaid of denominationalism. Because of the relativity of all denominational values the philosopher of religion, if he would remain a philosopher, cannot serve any denomination. Hence the philosophy of religion offers only limited service to theology but a full service to mankind ; it does not discourage a great variety of schools, but insists only that the values represented by these various schools should be coordinated and not treated as mutually antagonistic. Thus the philosopher of religion remains faithful to that moral starting point from which at the close of the great wars of religion his discipline set out. He has substituted a new method of understanding for the old method of exclusiveness.
Christianity may say as it approaches the great historic philosophical interpretations, ' I came not to destroy, but to fulfil \ In all the ages of its action it has incorporated some higher principles in which contending interpretations have met in harmony. Every deep need of the mind of man which has emerged in the