By faith we obtain that part of Our knowledge of God which is beyond the range of mere natural wisdom or philosophy; naturally (e.g.), we can know God's existence, but not his trinity in unity, though philosophy is useful to defend this and other revealed verities; and it is essential for the soul's welfare that all articles of the Christian creed, however little they can be known by natural reason, should be apprehended through faith; the Christian who rejects a single article loses hold altogether of faith and of God.
Thirdly, when Xenophanes himself says that theories about gods and about things are not knowledge, that his own utterances are not verities but verisimilitudes, and that, so far from learning things by revelation, man must laboriously seek a better opinion, he plainly renounces the "disinterested pursuit of truth."
The vast myth of the Ring is related in full several times in each of the three main dramas, with ruthless disregard for the otherwise magnificent dramatic effect of the whole; hosts of original dramatic and ethical ideas, with which Wagner's brain was even more fertile than his voluminous prose works would indicate, assert themselves at all points, only to be thwarted by repeated attempts to allegorize the philosophy of Schopenhauer; all efforts to read a consistent scheme, ethical or philosophical, into the result are doomed to failure; but all this matters little, so long as we have Wagner's unfailing later resources in those higher dramatic verities which present to us emotions and actions, human and divine, as things essentially complex and conflicting, inevitable as natural laws, incalculable as natural phenomena.
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