"Experience has repeatedly confirmed that well-known maxim of Bacon's, that "a little philosophy inclineth man's mind to atheism, but depth in philosophy bringeth men's minds about to religion." In every age the most comprehensive thinkers have found in the religion of their time and country something they could accept, interpreting and illustrating that religion so as to give it depth and universal application. Even the heretics and atheists, if they have had profundity, turn out after a while to be forerunners of some new orthodoxy. What they rebel against is a religion alien to their nature; they are atheists only by accident, and relatively to a convention which inwardly offends them, but they yearn mightily in their own souls after the religious acceptance of a world interpreted in their own fashion. So it appears in the end that their atheism and loud protestation were in fact the hastier part of their thought, since what emboldened them to deny the poor world's faith was that they were too impatient to understand it."
He goes on to suggest that religion can have a bearing on life of reason:
"What relation, then, does this great business of the soul, which we call religion, bear to the Life of Reason? That the relation between the two is close seems clear from several circumstances. The Life of Reason is the seat of all ultimate values. Now the history of mankind will show us that whenever spirits at once lofty and intense have seemed to attain the highest joys, they have envisaged and attained them in religion. Religion would therefore seem to be a vehicle or a factor in rational life, since the ends of rational life are attained by it. Moreover, the Life of Reason is an ideal to which everything in the world should be subordinated; it establishes lines of moral cleavage everywhere and makes right eternally different from wrong. Religion does the same thing. It makes absolute moral decisions. It sanctions, unifies, and transforms ethics. Religion thus exercises a function of the Life of Reason. And a further function which is common to both is that of emancipating man from his personal limitations. In different ways religions promise to transfer the soul to better conditions."
But Santayana accepts that religion may debauch the morality it comes to sanction, and impede the science it ought to fulfill:
"What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so far short of it in its texture and in its results? The answer is easy: Religion pursues, rationality through the imagination. When it explains events or assigns causes, it gives imaginative substitute for science. When it gives; precepts, insinuates ideals, or remoulds aspiration, it is an imaginative substitute for wisdom—I mean for the deliberate and impartial pursuit of all good. The conditions and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion become intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits."