reason are distinct, dispute
whether Scripture should be made subservient to
reason, or reason to
Scripture: that is, whether the meaning of Scripture should be made to
or whether reason should be made to agree with
Scripture: the latter position is assumed by the sceptics who deny the
certitude of reason, the former by the dogmatists. Both parties are, as
I have shown, utterly in the wrong, for either doctrine would require us to
tamper with reason or with Scripture.
philosophy, but merely obedience, and that all it contains has been adapted to the understanding and established opinions of the multitude. Those, therefore, who wish to adapt it to philosophy, must needs ascribe to the prophets many ideas which they never even dreamed of, and give an extremely forced interpretation to their words: those on the other hand, who would make reason and philosophy subservient to theology, will be forced to accept as Divine utterances the prejudices of the ancient Jews, and to fill and confuse their mind therewith. In short, one party will run wild with the aid of reason, and the other will run wild without the aid of reason.
reason, was Maimonides, whose opinion we reviewed, and abundantly refuted in Chap. 7.: now, although this writer had much authority among his contemporaries, he was deserted on this question by almost all, and the majority went straight over to the opinion of a certain R. Jehuda Alpakhar, who, in his anxiety to avoid the error of Maimonides, fell into another, which was its exact contrary. He held that reason should be made subservient, and entirely give way to Scripture. He thought that a passage should not be interpreted metaphorically, simply because it was repugnant to reason, but only in the cases when it is inconsistent with Scripture itself - that is, with its clear doctrines. Therefore he laid down the universal rule, that whatsoever Scripture teaches dogmatically, and affirms expressly, must on its own sole authority be admitted as absolutely true: that there is no doctrine in the Bible which directly contradicts the general tenour of the whole: but only some which appear to involve a difference, for the phrases of Scripture often seem to imply something contrary to what has been expressly taught. Such phrases, and such phrases only, we may interpret metaphorically.
reason, to believe that God has no body: consequently we must explain metaphorically, on the sole authority of Scripture, all those passages which attribute to God hands, feet, &c., and take them merely as figures of speech. Such is the opinion of Alpakhar. In so far as he seeks to explain Scripture by Scripture, I praise him, but I marvel that a man gifted with reason should wish to debase that faculty. It is true that Scripture should be explained by Scripture, so long as we are in difficulties about the meaning and intention of the prophets, but when we have elicited the true meaning, we must of necessity make use of our judgment and reason in order to assent thereto. If reason, however, much as she rebels, is to be entirely subjected to Scripture, I ask, are we to effect her submission by her own aid, or without her, and blindly? If the latter, we shall surely act foolishly and injudiciously; if the former, we assent to Scripture under the dominion of reason, and should not assent to it without her. Moreover, I may ask now, is a man to assent to anything against his reason? What is denial if it be not reason's refusal to assent? In short, I am astonished that anyone should wish to subject reason, the greatest of gifts and a light from on high, to the dead letter which may have been corrupted by human malice; that it should be thought no crime to speak with contempt of mind, the true handwriting of God's Word, calling it corrupt, blind, and lost, while it is considered the greatest of crimes to say the same of the letter, which is merely the reflection and image of God's Word. Men think it pious to trust nothing to reason and their own judgment, and impious to doubt the faith of those who have transmitted to us the sacred books. Such conduct is not piety, but mere folly. And, after all, why are they so anxious? What are they afraid of? Do they think that faith and religion cannot be upheld unless - men purposely keep themselves in ignorance, and turn their backs on reason? If this be so, they have but a timid trust in Scripture.
reason, or reason religion, or that both should not be able to keep their sovereignity in perfect harmony. I will revert to this question presently, for I wish now to discuss Alpakhar's rule.
reason prove recalcitrant? Shall we still be bound to affirm whatever Scripture affirms, and to deny whatever Scripture denies? Perhaps it will be answered that Scripture contains nothing repugnant to reason. But I insist that it expressly affirms and teaches that God is jealous (namely, in the decalogue itself, and in Exod. xxxiv:14, and in Deut. iv:24, and in many other places), and I assert that such a doctrine is repugnant to reason. It must, I suppose, in spite of all, be accepted as true. If there are any passages in Scripture which imply that God is not jealous, they must be taken metaphorically as meaning nothing of the kind. So, also, Scripture expressly states (Exod. xix:20, &c.) that God came down to Mount Sinai, and it attributes to Him other movements from place to place, nowhere directly stating that God does not so move. Wherefore, we must take the passage literally, and Solomon's words (I Kings viii:27), "But will God dwell on the earth? Behold the heavens and earth cannot contain thee," inasmuch as they do not expressly state that God does not move from place to place, but only imply it, must be explained away till they have no further semblance of denying locomotion to the Deity. So also we must believe that the sky is the habitation and throne of God, for Scripture expressly says so; and similarly many passages expressing the opinions of the prophets or the multitude, which reason and philosophy, but not Scripture, tell us to be false, must be taken as true if we are to follow the guidance of our author, for according to him, reason has nothing to do with the matter. Further, it is untrue that Scripture never contradicts itself directly, but only by implication. For Moses says, in so many words (Deut. iv:24), "The Lord thy God is a consuming fire," and elsewhere expressly denies that God has any likeness to visible things. (Deut. iv. 12.) If it be decided that the latter passage only contradicts the former by implication, and must be adapted thereto, lest it seem to negative it, let us grant that God is a fire; or rather, lest we should seem to have taken leave of our senses, let us pass the matter over and take another example.
Maimonides, entirely out of court; and we may, take it for indisputable that theology is not bound to serve reason, nor reason theology, but that each has her own domain.
reason is, as we have said, truth and wisdom; the sphere of theology, is piety and obedience. The power of reason does not extend so far as to determine for us that men may be blessed through simple obedience, without understanding. Theology, tells us nothing else, enjoins on us no command save obedience, and has neither the will nor the power to oppose reason: she defines the dogmas of faith (as we pointed out in the last chapter) only in so far as they may be necessary, for obedience, and leaves reason to determine their precise truth: for reason is the light of the mind, and without her all things are dreams and phantoms.
theology, I here mean, strictly speaking, revelation, in so far as it indicates the object aimed at by Scripture namely, the scheme and manner of obedience, or the true dogmas of piety and faith. This may truly be called the Word of God, which does not consist in a certain number of books (see Chap. 12.). Theology thus understood, if we regard its precepts or rules of life, will be found in accordance with reason; and, if we look to its aim and object, will be seen to be in nowise repugnant thereto, wherefore it is universal to all men.
reason; for whatever we may find of this sort in the Bible, which men may be in ignorance of, without injury to their charity, has, we may be sure, no bearing on theology or the Word of God, and may, therefore, without blame, be viewed by every one as he pleases.
reason, nor reason to the Bible.
theology - the doctrine that man may be saved by obedience alone - cannot be proved by reason whether it be true or false, we may be asked, Why, then, should we believe it? If we do so without the aid of reason, we accept it blindly, and act foolishly and injudiciously; if, on the other hand, we settle that it can be proved by reason, theology becomes a part of philosophy, and inseparable therefrom. But I make answer that I have absolutely established that this basis of theology cannot be investigated by the natural light of reason, or, at any rate, that no one ever has proved it by such means, and, therefore, revelation was necessary. We should, however, make use of our reason, in order to grasp with moral certainty what is revealed - I say, with moral certainty, for we cannot hope to attain greater certainty, than the prophets: yet their certainty was only, moral, as I showed in Chap. 2.
(I.) A distinct and vivid imagination.
(II.) A sign.
(III.) Lastly, and chiefly, a mind turned to what is just and good. It was based on no other reasons than these, and consequently they cannot prove their authority by any other reasons, either to the multitude whom they addressed orally, nor to us whom they address in writing.
imagination, could be valid only for the prophets; therefore, our certainty concerning revelation must, and ought to be, based on the remaining two - namely, the sign and the teaching. Such is the express doctrine of Moses, for (in Deut. xviii.) he bids the people obey the prophet who should give a true sign in the name of the Lord, but if he should predict falsely, even though it were in the name of the Lord, he should be put to death, as should also he who strives to lead away the people from the true religion, though he confirm his authority with signs and portents. We may compare with the above Deut. xiii. Whence it follows that a true prophet could be distinguished from a false one, both by his doctrine and by the miracles he wrought, for Moses declares such an one to be a true prophet, and bids the people trust him without fear of deceit. He condemns as false, and worthy, of death, those who predict anything falsely even in the name of the Lord, or who preach false gods, even though their miracles be real.
reason, for it is no accidental coincidence that the Word of God which we find in the prophets coincides with the Word of God written in our hearts. We may, I say, conclude this from the sacred books as certainly as did the Jews of old from the living voice of the prophets: for we showed in Chap. 12. that Scripture has come down to us intact in respect to its doctrine and main narratives.
theology and Scripture, though it does not admit of mathematical proof, may yet be accepted with the approval of our judgment. It would be folly to refuse to accept what is confirmed by such ample prophetic testimony, and what has proved such a comfort to those whose reason is comparatively weak, and such a benefit to the state; a doctrine, moreover, which we may believe in without the slightest peril or hurt, and should reject simply because it cannot be mathematically proved: it is as though we should admit nothing as true, or as a wise rule of life, which could ever, in any possible way, be called in question; or as though most of our actions were not full of uncertainty and hazards.
theology and philosophy are mutually contradictory, and that therefore either one or the other must be thrust from its throne - I admit, I say, that such persons are not unreasonable in attempting to put theology on a firm basis, and to demonstrate its truth mathematically. Who, unless he were desperate or mad, would wish to bid an incontinent farewell to reason, or to despise the arts and sciences, or to deny reason's certitude? But, in the meanwhile, we cannot wholly absolve them from blame, inasmuch as they invoke the aid of reason for her own defeat, and attempt infallibly to prove her fallible. While they are trying to prove mathematically the authority and truth of theology, and to take away the authority of natural reason, they are in reality only bringing theology under reason's dominion, and proving that her authority has no weight unless natural reason be at the back of it.
reason because of unbelievers, in order to convince them, not even so can this meet with our approval, for we can easily show that they have spoken either from emotion or vain-glory. It most clearly follows from the last chapter that the Holy Spirit only gives its testimony in favour of works, called by Paul (in Gal. v:22) the fruits of the Spirit, and is in itself really nothing but the mental acquiescence which follows a good action in our souls. No spirit gives testimony concerning the certitude of matters within the sphere of speculation, save only reason, who is mistress, as we have shown, of the whole realm of truth. If then they assert that they possess this Spirit which makes them certain of truth, they speak falsely, and according to the prejudices of the emotions, or else they are in great dread lest they should be vanquished by philosophers and exposed to public ridicule, and therefore they flee, as it were, to the altar; but their refuge is vain, for what altar will shelter a man who has outraged reason? However, I pass such persons over, for I think I have fulfilled my purpose, and shown how philosophy should be separated from theology, and wherein each consists; that neither should be subservient to the other, but that each should keep her unopposed dominion. Lastly, as occasion offered, I have pointed out the absurdities, the inconveniences, and the evils following from the extraordinary confusion which has hitherto prevailed between the two subjects, owing to their not being properly distinguished and separated. Before I go further I would expressly state (though I have said it before) that I consider the utility and the need for Holy Scripture or Revelation to be very great. For as we cannot perceive by the natural light of reason that simple obedience is the path of salvation [N25], and are taught by revelation only that it is so by the special grace of God, which our reason cannot attain, it follows that the Bible has brought a very great consolation to mankind. All are able to obey, whereas there are but very few, compared with the aggregate of humanity, who can acquire the habit of virtue under the unaided guidance of reason. Thus if we had not the testimony of Scripture, we should doubt of the salvation of nearly all men.
[Note N25]: "That simple obedience is the path of salvation." In other words, it is enough for salvation or blessedness, that we should embrace the Divine decrees as laws or commands; there is no need to conceive them as eternal truths. This can be taught us by Revelation, not Reason, as appears from the demonstrations given in Chapter 4.