In Protestant theology, largely according to Luther and Calvin, the truths of God's revelation and the results of human knowledge are in an insoluble contradiction. Human reason is darkened by the fall, it is corrupted and inadequately expresses the truth. Everything that sensible cognition gives to man contradicts what is revealed by the Divine Revelation. Any philosophy, ethics, or worldview built upon this foundation are the work of human sinfulness, pride and disobedience. Attempts to distinguish faith from knowledge, religious truths from experimental knowledge continue in German classical philosophy. Immanuel Kant points out that religion is not composed of concepts that, like scientific ones, can be defined according to certain logical and empirical criteria.

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At the heart of the religious understanding of the world lie transcendent preconditions (postulates) that can not be included in the content of scientific knowledge. In terms of science, they have regulatory significance. The system of religious truths and philosophy are differentiated as two different areas complementing each other as far as the sense world implies supersensible. This point, according to Kant, finds the most typical expression in the fact that scientific problems ultimately come to the transcendent question of the last ground and the ultimate goal of everything that exists. Hence the recognition of the importance of these two areas and the heterogeneous nature of the tasks that are facing them for resolution. Philosophy as a science operates through natural intelligence with empirical, sensory material (phenomena) from which the fabric of our knowledge is built in a priori forms. On the other hand, the subject of religion is the supernatural world that is not contained in the empirical data obtained through the human sensory-perceptual system. Religion and philosophy have, in accordance with their purposefulness, two different realities, that is why philosophy can not formulate the concepts and truths of religion, and the task of religion is not to interfere in the processes of experimental knowledge. For example, it is not the task of religion to solve the problem of what orbit the earth is moving in space, and philosophy can not claim the answer to how man, according to his religious needs, must relate to the supersensible world, to the transcendent .

Naturally, defining the boundaries between philosophy and religion from Kant has its theoretical significance, but that is not yet exhausted. The acquaintance and believer, the philosopher and the Christian are not made up of two different personalities, inwardly unrelated and unintegrated. The pursuit of internal unity in this respect necessarily poses the question of the interrelation between faith and knowledge. The nineteenth-century philosophy attempted to respond to this ambition in two ways and created two different models of the "God-Faithful Truth-Cognition Process" relationship, which is a different interpretation of Kant's proposed mutual recognition program for both areas - religious and empirical knowledge. The representative of the first direction, dualistic by nature, is Friedrich Schleihermacher. He considers that the sense world is a world of reason that organizes everything in material reality in accordance with specific laws of rational activity. The supersensible world refers entirely to the sphere of feelings, which is conditioned by the attitude of man to the supernatural cause of his own existence, and his religious expression is the sense of dependence on God.

part 1