“Rationalism has swerved between two radical extremes in its attitude toward revelation. There is the widespread present admission that reason is barren as a source of final truth, but that it would be a sell-out to madness to invoke revelational theology. But a very different tradition in the history of philosophy, not without recent representatives, holds that philosophy finds its ideal intellectual expression and summit in theology. For Plato, Aristotle, Plotinus and even Spinoza, philosophy is at its apex an intellectual love of the Divine. It is this regard for theology as “the inner side of a philosophy,” to use Miss Emmet’s phrase (The Nature of Metaphysical Thinking, p. 150), that turns some systems of metaphysics into a religious faith, albeit a false one. Such outlooks on the surface eliminate a direct clash between philosophy and theology. But, insofar as theology is viewed as the capstone of speculative philosophy, they do so only by denying the comprehensive intellectual implications of revealed theology, and in principle even deny to theology its own right of survival on the basis of special divine disclosure. Sooner or later—and usually sooner than its advocates think—this view works itself around to the other, in which rationalists suspect and disown all theology, only to discover at last that in doing so they have both idolatrized reason and emptied it into a vain thing.”