[466] is the way in which the enlightenment comes, but it CAN come from another INNER-religious way. And all this I try to give you in these lectures and others, in theology^a generally, is to prepare those who are able to understand the real meaning of the Christian symbols^b so that they are able to give the transition in a very refined, [fine?] feeling-in, empathetic way. This leads to a second principle, to which I want to come, namely the principle of

question and answer, which is the method of religious education^c. I have often been asked: what has your system to tell us, for religious education? This question has been answered by me, and sometimes, as the educators told me, they accepted it, that the same structure which I use in terms of existential questions and religious answers, answers in terms of religious symbols, also must be used in all education^d--not only in the education of children in religion but in all education which is more than a simple learning of facts. Learning of facts of course is necessary and is the material with which everything else must be done, but if education means more than this--and it certainly does; even in humanism^e it means MUCH more than this--then I believe that this same method of correlation^f between question and answer can and must be applied to the educational problems IN ALL realms, and including religious education. Now what does this mean practically? It means that you listen to the actual questions

of the children, but many children will not ASK many ACTUAL questions, although those who ASK them are usually a little bit wiser than our great metaphysicians--they usually ask the same questions, only in a little bit more [correct?] and undistorted way. They are infinitely wiser than those who deny