The result, accordingly, is that religion is not limited to one single human faculty but embraces the human being as a whole. The relation to God is total and central. We must love God with all our mind, all our soul, and all our strength. Precisely because God is God he claims us totally, in soul and body, with all our capacities and in all our relations. Admittedly, there is order in this relation of a human being to God. Here, too, every faculty exists and functions in a person according to its own nature. Knowledge is primary. There can be no true service of God without true knowledge: “I do not desire anything I do not know” (Ignoti nulla cupido). To be unknown is to be unloved. “Whoever would approach God must believe that he exists and that he rewards those who seeks [sic] him” (Heb. 11:6). Faith comes from what is heard (Rom. 10:17). Pagans fell into idolatry and unrighteousness because they did not acknowledge God (Rom. 1:18ff.). But that knowledge of God penetrates the heart and arouses there an assortment of affections, of fear and hope, sadness and joy, guilt feelings and forgiveness, misery and redemption, as these are pictured to us throughout Scripture but especially in the Psalms. And through the heart it in turn affects the will: faith is manifest in works, in love (James 1:27; 1 John 1:5-7; Rom. 2:10, 13; Gal. 5:6; 1 Cor. 13 etc.). Head, heart, and hand are all equally—though each in its own way—claimed by religion; it takes the whole person, soul and body, into its service.
For that reason religion also comes into contact with all the other cultural forces, especially science, morality, and art. Proudhon once stated: “It is astonishing how at the base of all things we find theology.” But to that statement Donoso Cortes correctly replied: “The only astonishing thing in this fact is Mr. Proudhon’s astonishment.” Religion as the relation to God indicates the place in which human beings stand in relation to all other creatures. It embraced dogma, law, and cult and is therefore closely connected with science, morality, and art. It encompasses the whole person in his or her thinking, feeling, and action, in the whole of his or her life, everywhere and at all times. Nothing falls outside of its scope. Religion extends its power over the whole person, over all of humanity, over family and society and state. It is the foundation of the true, the good, and the beautiful. It introduces unity, coherence, and life into the world and its history. From it science, morality, and art derive their origin; to it they return and find rest… . It is the beginning and the end, the soul of everything, that which is highest and deepest in life. What God is to the world, religion is to humanity.
Nevertheless, religion is distinguished from all the forces of culture and maintains its independence from them all. Religion is central; science, morality, and art are partial. While religion embraces the whole person, science, morality, and art are respectively rooted in the intellect, the will, and the emotions. Religion aims at nothing less than eternal blessedness in fellowship with God; science, morality, and art are limited to creatures and seek to enrich this life with the true, the good, and the beautiful. Religion, accordingly, cannot be equated with anything else. In the life and history of humankind, it occupies an independent place of its own, playing a unique and all-controlling role. Its indispensability can even be demonstrated from the fact that at the very moment people reject religion as an illusion they again turn some creature into their god, thus seeking to compensate for their religious need in some other way. [268-269]