Polemical preoccupation with modern philosophy and its reception does not constitute for the Peruvian thinker Bartolomé Herrera (1808-1864) in his almost unknown Tratado de Teodicea (1872), a mere theoretical matter, but an act of reflexive importance: the reception of enlightened and post-enlightened European thought in a horizon of identity construction sometimes truncated. Hence the special attention, virulence and erudition that Herrera demonstrates in the second part of the Treaty on modern philosophy. There, far from encountering a mere chapter in a text of natural theology, we are before one of the most meaningful cores of the book, where philosophers like Cousin, Spinoza, Fichte, Kant and Hegel, among others, are discussed. Herrera’s intention is always to save the transcendence of God and His nature of necessary Being, against the philosophical pantheism and its «horribly absurd» moral consequences.